
Class t ) SA12 
Book ,( l ?v^ 



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COPyRIGHT DEPOSITS 



THE BIBLE 



-IN— 



TYPE AND ANTITYPE 



J'^/C: ^O'NEAL 

PURDUM, NEB. 




F. L. ROWE, PUBLISHER 

CINCINNATI. O.. 1913 



"55 m^ 
■©5- 



(Copyright, 1913, by 
J. A. O'NEAL) 



©CI,A3575 9 2 



PREFACE. 

I wish to say to the readers of this little book that 
my object is to furnish you with some of the beautiful 
word pictures written in the Bible by the hand of in- 
spiration, for the purpose of drawing our minds away 
from the* fleeting things of this world, to the grand 
and sublime works of God, in his plan and scheme of 
man's redemption from sin, and if I should appear to 
some too elaborate in my presentment, just remember, 
dear one, that the majority of those who will very 
likely read this book, could not properly be classed 
among the condensed speech makers, their opportuni- 
ties for an education having been limited, and Christ 
showed John the Baptist, the poor had the Gospel 
preached to them. (Matt. 11:5). 

Yours in hope of eternal bliss, 

J. A. O'Neal, 
Purdum, Neb 



THE BIBLE IN TYPE AND ANTITYPE. 

We notice that from the beginning of creation, 
according to the revelation of God to Moses on Mt. 
Sinai, the Lord, in his supreme wisdom, began setting 
the types and shadows which would appear in antitype 
at the coining of Christ, His kingdom, the manner of 
induction into His kingdom, the kingdom or church 
of Christ set up, the law to the church. None greater 
than Christ, except the Father in His throne, so beauti- 
fully portrayed and symbolized by the historical facts 
of the Old Testament Scriptures. 

God states to Moses, that in the beginning the Spirit 
of God moved on the face of the waters, and God said, 
let there be light and there was light. (Gen. i : 2, 3). 
Here we see that God uses his Spirit as his agent, his 
word as the instrument in operating on dead matter, 
or upon that which has no intelligence. We also see 
by reading his will to man that he uses his Spirit as 
his agent, his word as the instrument in operating on 
man, but differently. For in the creation and in rais- 
ing dead men, God's Spirit as agent, his word the in" 
strument was used with irresistible force. But not so 
with living man, for the Lord with the Spirit as his 
agent, his word the instrument, operates on living men 
and women through their mind and intelligence. He 
appeals to their reason through testimony given by 
him in his word, to make them believers ; propositions 
for man's obedience, which man can accept or reject; 
no irresistible power used in making subjects for his 
kingdom. They must enter his kingdom by their own 
volition through his appointments. They are taught 

— 5 — 



to humble themselves through love for his mercy and 
goodness to them. They are taught to submit to his 
authority as the supreme ruler of the universe. They 
are persuaded not to wait until the time when he will 
use irresisting power to cause every knee to bow, which 
power he will use in the great judgment day. 

I will here state to the reader that in setting forth 
type and antitype, we shall, as much as possible, abbre- 
viate the words type and antitype by the letters T. and 
A. T. There will be some symbols we shall not call 
type and antitype. 

T. The first Adam was made in the image of God, 

A., T. Christ, the second Adam, was God mani- 
fested in the flesh. 

T. The first Adam was of the earth, earthy. 

A. T. Christ, the second Adam, the Lord from 
heaven. 

T. The first Adam, before he could possess a 
bride, was put to sleep by the Lord, and his side was 
opened, and from his side was taken a rib, from which 
his bride was formed. 

A. T. Upon Christ, the second Adam, God caused 
a deep sleep, the sleep of death, to come upon him, 
while on the cross, and during that sleep his side was 
opened, and from the opened side came forth blood 
and water, which was to cleanse his bride. 

T. Adam became the father of all the genera- 
tions of earth. 

A. T. Christ is the living head of all the regener- 
ated of earth. 

T. Eve, the wife of Adam, became the mother of 
all the generations of earth. 

A. T. The church, the bride of Christ, the lamb's 
wife, is foster parent to all the regenerated of earth. 

T. As Eve was in subjection and submission to 
Adam. 

A. T. So must the church in all things be in sub- 

— 6 — 



jection to Christ and in submission to his authority, 
for we are complete in Christ (Col. 2: 10), not out of 
him. 

God gave Adam a law. (See Gen. 2 : 16*17). This 
law forbids man looking on the things of nature for a 
knowledge of good and evil. Such knowledge must be 
revealed to us by his word, contained in the Bible. 
God gave man dominion over all others of his creatures. 
Thus, God shows his high regard for man. 

God caused the beast of the field and fowls of the 
air to pass before Adam, and Adam named them, and 
that was to be their name. But why give everything 
a name? Answer: A name designates or points out 
different things of earth and all things that have names, 

Man, before turning from God, was visited by a 
teacher, though a false one. He heard the teaching, 
believed the teaching, obeyed the teaching. In so doing, 
Adam and Eve were praying for a change of masters ; 
their petition was granted. 

What all did Adam and Eve do before they re- 
ceived the grant (penalty) of their petition? 

They believed the false teaching. In so doing 
their affections were changed from God to Satan. 
They ate of the forbidden fruit. In so doing they 
turned away from God through disobedience. This 
gave them a change of character. They exchanged 
a righteous character for a sinful one. 

What more did they do? 

They confessed the author of the teaching that had 
produced a change in their affections and character. 
(Gen. 3:12-13). 

What was their next step ? 

Stepping from the Garden of Eden. (Gen. 3: 
23-24). 

What did this do for them ? 

This changed their state and separated them from 
God. 

— 7 — 



Was the separation to be eternal between God and 
man? 

We answer, no. For God has prepared a high- 
way of holiness, by which man can return to him. But 
as man was taught away from God by words which 
he understood, so man must be taught back to God by 
words which he can understand. As man had to have 
a teacher to teach him away from God, he must, of 
necessity, have a teacher to teach him back to God. 
As the teacher that taught man away from God was a 
deceiver* and a liar, so of necessity the teacher that 
teaches man back to God must be holy, pure and 
righteous. As a falsehood was employed in turning 
man away from God, so the truth (God's word) must 
be employed in turning man back to God. *'Ye shall 
know the truth and the truth shall make you free." 
Jesus. (John 8: 32.) 

In turning from God, man had to have a change 
of affection, a change of character and a change of 
state. So, in turning back to God, there must be a 
change of the affections, a change of character and 
a change of state. 

God has given us his only begotten Son to teach 
man the way of righteousness. His testimony believed 
and obeyed gives to man faith, to change his affection ; 
repentance, to change his character; confession, that 
he may confess the author for his change of affections 
and character ; baptism, to change his state. But what 
does this change do for man? It separates man from 
Satan's kingdom and unites him' back to God, from 
whence he came. 

In restoring man, God offers him, not an Eden 
lost, but a more sublime union with him eternally, in 
the heavens, where false teachers never appear. Rev- 
erend be his holy name. 

After man had sinned, God cursed the ground for 
man's sake. (Gen. 3: 17.) Why curse the ground? 

— 8 — 



The answer : While the ground was holy and no curse 
on it, there was no fit dwelling place for sinful man. 

Question: If God must curse the ground to pre- 
pare a suitable dwelling place for sinful man during 
his life in the flesh; then after the earth, with all its 
curse, is consumed, then w'here, oh, where, will the 
wicked sinner find a dwelling place if not in torment? 
Will the Lord curse heaven and all the heavenly host 
in order to prepare a dwelling place for the wicked? 
Dear sinner friend, accept this statement, that heaven 
is a prepared place for a prepared people. 

The Devil knowing the power of speech, ap- 
proached the woman in words easily understood by 
her. which she could easily accept or reject. The 
Devil used no irresistable power to bring the woman 
into disobedience. She was able to refuse the evil and 
continue in obedience, and vice versa. 

We have shown that God, when using his Spirit 
as agent, his word as the instrument in operating on 
dead matter, matter that has no mind, no intelligence, 
uses irresistable power. 

But in using the same agent and instrument to 
operate on living matter, he operates on mind, on in- 
telligence, through reason, using testimony to persuade 
man from the error of his way into the ways of truth 
and righteousness. 

Cain ana Abel, the two first-born into the world, 
theirs was a birth of the flesh. 

God furnishes Moses with sufficient history of 
these two boys, to clearly reveal the contrast in their 
characters. Abel died a saint. No record of Cain or 
any of his descendants ever becoming a saint or serv- 
ant of the Lord much less dying saints. 

Cain was a tiller of the ground ; Abel was a keeper 
of sheep. Each brought an offering unto the Lord. 
Cain brought of the fruit of the field, and Abel brought 
of the firstling of his flock and the fat thereof, and the 

— 9 — 



Lord had respect unto Abel and to his offering, but 
unto Cain and to his offering he had not respect. 

You may have often wondered why God made this 
difference? The difference shown by the Lord re- 
sulted from the difference in the conduct and character 
of the two boys. The Bible could not be more definite 
than this : That God respects those who respect him. 
and rejects those who reject him. God, in the begin- 
ning, created man, and gave him a character. Man 
soon traded that character off for a less honorable one. 
From that time on, even to this present time, man 
makes or forms his own character by respecting or re- 
jecting God's revealed law. 

We are now ready to proceed: Cain was rejected 
because he sinned. Abel was accepted because of 
obedience. God then shows to Moses that Cain sinned 
by telling him what he said to Cain. God said to Cain. 
*'if thou doest well, wilt not thou be accepted. If thou 
doest not well, sin lieth at the door.'' (Gen. 4:7). 
The Lord, in Gen. 4 : 5, informs Moses, that he did not 
respect Cain's offering. So we see by the information 
imparted to Moses, by the Lord, that Cain sinned. 

Well, then, what is sin ? We see, by I John 3 : 4, 
that sin is the transgression of the law. By this, we 
see, Cain had authority from the Lord to make an of- 
fering which he had declined to make, bat substituted 
one of his own. The Apostle John, in I John 3: 12, 
tells us not to be like Cain, "who was of that wicked 
one and slew his brother ; and wherefore slew he him ? 
because his own works were evil and his brother's 
righteous." Evil works come from the devil; right- 
eous works come from strict obedience to the author- 
ity of the Lord. 

Paul says, in Heb. 11:4, that ''by faith Abel of- 
fered unto the Lord a more excellent sacrifice than 
Cain, by which he obtained witness that he was right- 

— 10 — 



€OUS, God testifying of his gifts, and he being dead yet 
speaketh." What then is faith ? 

"Faith is the substance of things hoped for, the tes- 
timony of things not seen'' Heb. ii:i. How pro- 
duced? ''Faith comes by hearing God's word" (Rom. 
lo: 17). We walk by it. ''We walk by faith, not by 
sight" (II Cor. 5:7). All else is sin. "Whatsoever 
is not of faith is sin" (Rom. 114: 23). 

We can easily see that to do a thing it must be 
done by the direction of God's word. 

The Lord, in showing to Moses the works of Cain 
and Abel, reveals to us the first righteous worshiper 
and first idolater. 

Abel's lamb offering typified the Lamb of God of- 
fered on the cross. 

It was a sorrowful time for Adam and Eve when 
Abel was murdered by the hand of his own brother. 

When Christ's own Jewish brethren delivered him 
to be put to death, the whole heavens were draped in 
mourning;. The sun hid its face. The earth trembled. 
The graves were opened and some of the saints that 
slept came forth after the resurrection of Jesus. The 
awe-stricken disciples stood in awful anguish while 
the scenes of the cross transpired. It was life in the 
garden and death outside of it. 

It is eternal life in Christ's kingdom, eternal death 
outside of it 

How did God accept the one and reject the other? 
By consuming Abel's offering by fire, sent down from 
heaven, and leaving Cain's oflfering as he had placed it 
upon the altar. 

In proof of God consuming Abel's offering by fire, 
I offer you the references, showing you how he ac- 
cepted oflFerings of other righteous men. See Lev. 9: 
24 ; I Kings 18 : 38 ; I Chron. 21:26; Judges 6:21; 13 : 
19-20; 11 Chron. 7: i, and Mai. 3: 1-2. 

— 11 — 



Cain is driven out from the presence of the I^rd.. 
(See Gen. 4: 14.) 

Seth is born unto Adam and Eve, and Enos is born 
unto Seth ; then began men to call on the name of the 
Lord. Just here I would remind the reader to keep 
in view that it is the descendants of Seth that are call- 
ing on the name of the; Lord (not Cain or his de- 
scendants). 

We can only call on the name of the Lord by his 
authority. The Lord must first tell us how the calling 
is done ; then we can call on the Lord intelligently and 
acceptably; otherwise we can not. 

Nevertheless, it is a lamentable fact that after the 
Lord has taken so much pains in showing man how to 
call on his name (or, to be plain, how to worship him), 
that there are so many Cains and so few Abels. 

The Lord of Hosts says: ''But that prophet that 
shall presume to speak a word in my name which 1 
have not commanded him. to speak, or that shall speak 
in the name of other gods, even that prophet shall 
die'' (Duet. 18:20). 

Where, then, can man find the liberty of speaking 
to God without knowing just what God wants him to 
say to him and of him ? 

Jesus says: ''Ye shall know the truth, and the 
truth shall make you free'' (John 8: 32). 

Peter says: "If any man speak, let him speak as 
the oracle of God." (i Pet. 4:11). Surely enough to 
make the thoughtful consider their manner and effort 
toward approaching the Lord, for the I_x>rd tells in his 
word just how and when for man to approach him. 
We should ever bear in mind that we are living in a 
Christian dispensation and can not approach the Lord 
as did they in the Mosaic and patriarchal dispensation. 

Paul, in his letter to the Romans, says : "For who- 
soever shall call upon the name of the Lord shall be 
saved." (But asks) "How then shall they call on him 

— 12 — 



in whom they have not believed? and how shall they 
believe in him in whom they have not heard ? and how 
shall they hear without a preacher ? and how shall they 
preach except they be sent? (Rom. lo: 13-14-15). 

God tells Moses, that the sons of God saw the 
daughters of men that they were fair to look upon. So 
the sons of God took wives of the daughters of men; 
in so doing they corrupted themselves. 

But the reader may ask : "Who were the sons of 
God ? and who were the daughters of men ?*' 

The sons of God were those who were calling on 
the name of the Lord (see Gen. 4: 26). The sons of 
God were the descendants of Seth. 

But who were the daughters of men? Answer: 
The descendants of Cain. Cain was the first idolator. 
He was banished from the presence of God. (See Gen. 
4: 13-16.) Cain was the first idolator and first mur- 
derer. His descendants were idolators and corrupted 
the worship of the sons of God by mixing with them. 
You may not have noticed it, but some of the inven- 
tions of the descendants of Cain are to this day cor- 
rupting the worship of God in places. If you desire 
to be enlightened on this particular point, read Gen. 
4:21. 

God said, "His spirit shall not always strive with 
man" (Gen. 6:5). 

We see by this that God's spirit does strive with 
man ; but how ? 

In Acts 7:51, Stephen says to the Jews: "You 
stiff necked and uncircumcised in heart and ears, you 
do always resist the Holy Spirit: as your fathers did, 
so do ye." 

In order, then, to know to a certainty, how the 
Jews, whom Stephen was addressing, had resisted the 
Holy Spirit, it becomes necessary to let the prophets 
of Israel explain. So we turn to the Prophet Nehe- 
miah, in his account of the prayer of the Levites to 

— 13 — 



the Lord for all Israel. (See Neh. 9:4-5.) They 
make the following statements: "Thou gavest them 
thy good spirit to instruct them, and withheldest not 
thy manna from their mouth, and gavest them water 
for their thirst" (Neb. 9: 20). 

In this we see that the Lord did give his spirit to 
Israel, the fathers ; but did they all receive the spirit in 
their hearts, direct from God? 

"Yet many years didst thou forbear them, and tes- 
tified against them by thy spirit in thy prophets; yet 
would they not give ear. Therefore, gavest thou them 
into the hands of the people of the land*' (Neh. 9 : 30). 
This text shows conclusively that God gave his spirit 
to the prophets to instruct the fathers, and in their re- 
fusing the instruction of the Spirit of God, given to the 
prophets, they were resisting the Holy Spirit. So, 
when we resist the teaching of the apostles, we are 
resisting the Holy Spirit, just as the fathers of Israel 
did. For God gave his Holy Spirit to the apostles to 
instruct the people in the Christian dispensation, and 
the apostles spoke "as the Spirit gave them utterance" 
(Acts 2:4). Utterance, then, is a gift of the Holy 
Spirit. So all who refuse to give heed to the words 
uttered by the apostles, are resisting the Holy Spirit, 
which is the Lord's spirit. Thus the Lord has always 
striven with men by his Spirit in his prophets and apos- 
tles and inspired men. By them his testimony for and 
against man was delivered to man. 

Noah, a descendant of Seth, who was perfect in his 
generations, and a just man (Gen. 6:9), was not 
mixed up with the idolatrous descendants of Cain. 
This made him perfect in his generations. He was a 
just man. This signifies that he was obedient to God's 
law. This accounts for God selecting him to repeople 
the new or purified earth. 

"The Lord commanded Noah to build an ark of 
gopher wood, one kind of material. The ark was 450 

— 14 — 



feet long, 75 feet wide, and 45 feet high. Three stories : 
Lower, second and third stories, shalt thou make it. 
The door of the ark shalt thou set in the side. A win- 
dow shalt thou make to the ark and in a cubit shalt 
thou finish it above/' 

T. The only entrance into the ark was through the 
door in the side. 

A. T. The only entrance into Christ's kingdom, 
or church, is through the door opened in Christ's side. 
As the door was opened in Christ's death, so the alien 
sinner must come to Christ's death to find the open 
door. ( See Rom. 6 : 3-4) . 

T. All who entered the ark were saved. 

A. T. All who enter Christ's church and remain 
will be saved. 

T. All who remained out of the ark were lost. 

A. T. All who remain out of the church of Christ 
will be eternally lost. 

T. All the physical light that entered the ark 
was from above. 

A. T. All the spiritual light that enters the church 
of Christ is from above. The Psalmist says, "the 
entrance of God's word giveth light, it giveth under- 
standing to the simple." (Ps. 119: 130). 

T. The ark was made of gopher wood, one kind 
of material. 

A. T. The church of Christ is made of men and 
women — one kind of material. 

T. The material for the ark was first prepared 
before it was builded into the ark. 

A. T. The material for the church of Christ must 
first be prepared before the Lord will add it to the 
church. (Acts 2 : 41-47) . 

T. The material for the ark was prepared by No- 
ah, according^ to God's specified commands. 

A. T. The material for Christ's church must be 
prepared by the Lord's specified commands, delivered 

— 15 — 



by the Holy Spirit in the Apostles of the Lord Jesus 
Christ. 

Peter, in speaking of those who were saved in the 
ark, says, it was a like figure unto baptism, (i Pet. 
3:21). 

T. The highest points of earth were covered fif- 
teen cubits and upward (Gen. 7: 19-20), a complete 
burial. 

A. T. We must be completely buried by baptism. 

T. The earth rose up out of the water and took 
on new life. 

A. T. We must also rise up out of the water to 
walk in newness of life. (Rom. 6:4). 

T. Before entering the ark, Noah stood in a world 
doomed to destruction. 

A. T. Before entering the church of Christ, wc 
are standing in a state of condemnation. 

T. By entering the ark, Noah was translated from 
a world condemned over into a new world. 

A. T. By entering the church, we are translated 
from a state of condemnation to a state of justification. 

T. By abiding in the ark, Noah's life was secure. 

A. T. By abiding in the church of Christ we se- 
sure eternal life. 

T. When the ark rested on Mt. Ararat, Noah sent 
out a raven, which went to and fro from the ark. 

Raven — a symbol of darkness. 

A. T. — When Christ entered the world, the people 
sat in darkness. (Matt. 4: 16; Isiah 9: 26). 

T. Noah sent out a dove (Gen. 8:8). The dove 
returned back to the ark empty. Noah reached out 
his hand and pulled it in, because there was no rest 
for the sole of her foot. (Gen. 8:9). 

A. T. When Christ was baptized of John, in the 
Jordan, the Father sent the Holy Spirit in a bodily 
shape like a dove upon him. (Luke 3:22). But 
when Christ expired on the cross, the Holy Spirit re- 

— 16 — 



turned to the Father, because there was ho fit dwelling 
place for it on earth. 

T. When Noah sent the dove out the second time, 
it returned with an olive leaf, plucked off. (Gen. 8: 
ii). Pure beaten olive oil was used for the lamps on 
the golden candle stick. (Ex. 27:20). It was used 
in consecrating the priest. (Ex. 34: 23-30). 

A. T. When the Father sent the Holy Spirit out 
the second time, it returned back to the Father with 
Christ, our Consecrator, plucked up from the grave. 

T. When Noah sent the dove out the third time, 
it never returned. 

A. T. When the Father and the Son sent the Holy 
Spirit out the third time on the apostles (the church), 
it was to abide all time, not to return until it returns 
with the church, the bride, the lamb's wife. (This will 
appear more clear in a later type). 

The Lord told Noah he would send a rain that 
would flood the whole face of the earth. Just think of 
Noah trying to frighten those wicked people by telling 
of a big rain, when they had never even witnessed a 
shower of rain, but simply a mist that went up from the 
face of the earth, and watered the whole face of the 
earth. (Gen. 2 : 4-5) . But they did become frightened 
after the warning had ceased, and Noah had made all 
things ready for his transit from a world condemned 
over into a new world. 

The Lord, through the Holy Spirit in Christ and his 
chosen apostles, have foretold the destruction by fire 
of this present earth. But the people are not alarmed, 
and even now, right here, in the beginning of the 
twentieth century, false teachers are frothing out their 
venom against God's eternal truths. But when the 
bride has made herself ready for the transit from this 
old world to the new Jerusalem, the warning will cease, 
their opportunities gone. Then the terror of the Lord 
will appear before their wicked eyes. 

— 17 — 



When Noah same down from the ark and made an 
altar, and had offered upon it of every clean beast and 
of every clean fowl, an offering to the Lord, then the 
Lord blessed Noah. (Gen. 9-1). Noah blessed Shem, 
and Shem begat Arphaxad two years after the flood. 

Arphaxad begat Salah 35 years later, 

Salah begat Eber 30 years later, 

Eber begat Peleg 34 years later. 

Peleg begat Reu 30 years later. 

Reu begat Serug 32 years later. 

Serug begat Nahor 30 years later. 

Nahor begat Terah 29 years later. 

Terah begat Abraham 70 years later. 

Abraham was past 80 years old when he received 
the blessing from Melchisedec, and from the flood to 
the time of the blessing, 372 years had elapsed, and 
Shem lived 130 years more before his death, for he 
lived 502 years after the flood. Noah lived 350 
years after the flood. (Gen. 9:28), So Noah 
was dead before Abraham received the blessing, and 
Shem was the oldest inhabitant of the earth at that 
time. So by using the word Melchisedec, as an official 
title for Shem, we have some beautiful analogies be- 
tween him and Christ. 

In the blessing pronounced by the patriarchs upon 
their descendants, gave the recipients special favor 
with God. Now notice: Noah had blessed Shem; 
there patriarchal blessing seems to have stopped. No 
more account of patriarchal blessings until Abraham. 
And in order that the blessing of Noah on Shem 
should reach Abraham through patriarchal connection, 
it became necessary for Shem to pronounce it, for 
Terah, Abraham's father, died before Abraham re- 
ceived the blessing. 

How many more of the patriarchs between 
Shem and Abraham were dead, T will leave to the 
reader to figure out, for T have shown that Terah, 

— 18 — 



Abraham's father, died before Abraham received the 
blessing, which destroyed the connecting link between 
Abraham and father. It is also easy to understand 
how that Shem, being the oldest inhabitant, and having 
received God's special blessing from his father, Noah, 
could be king, also the priest of the most high God, 
under the patriarchal law. 

T. Shem lived in two worlds. 

A. T. If heaven can be called a world, then Christ 
has lived in two worlds. 

T. By the ark, Shem was separated from a world 
destroyed, over into a new world. 

A. T. By way of the cross, Christ was separated 
from a world doomed to destruction and transported 
to heaven. 

T. Shem's existence did not begin in the new 
world. 

A. T. Christ's existence did not begin with his 
entrance into the new world (heaven). 

T. Shem received the blessing which entitled him 
to the priesthood and kingship, under the patriarchal 
law, after he reached the new world. (Gen. 9: 26). 

A. T. Christ received the blessing that made him 
king of kings and great high priest, after he had en- 
tered heaven with his own blood. 

The descendants of Noah finally gathered together 
on the plains of Shinar. (See Gen. 11). The whole 
earth was of one speech. Without authority from the 
Lord they began planning a way from earth to heaven, 
so they began building a tower, intending by it to enter 
heaven. But the Lord did not intend for any man 
or multitude of men to make the plans or build a pas- 
sage or entrance into heaven, so the Lord confounded 
their speech that they could not understand one another, 
so they left off building the tower. (Gen. 11:7). 

But history will repeat itself. 

So, in this Christian dispensation, the Roman 

— 19 — 



Catholic Church, by authority of its leader, the Pope 
of Rome, removed from the people the Lord's way 
(the Bible), that pointed out to man the way from 
earth to heaven. They substituted man's way, de- 
stroyed all that would insist on the Lord's way, until 
all spoke one tongue and one language religiously. 

But finally their speech was confounded ; a religious 
Babylon ensued. Men began to talk differently, and 
they began to walk differently. And the people were 
thrown into great confusion, and up to this date many 
still claim that we can not all understand the Bible 
alike. As much as to say, that there is more than 
one right understanding of God's eternal truth. All 
of this confusion and disgrace, man has brought upon 
himself, all because he can not remain satisfied with 
the Lord's way. The fear of the Lord was taught 
them by the precepts of men. (Isiah 29: 13-14). 

Abraham was selected by the Lord as one who 
would give special attention to the Lord's command- 
ments, and bring his children up in the way of right- 
eousness. (Gen. 18: 19). God called upon him to 
separate from his kindred, and he would make of him a 
mighty nation, and through his seed all nations of the 
earth should be blessed. But Sarah, Abraham's wife, 
was barren ; and, Sarah, like many of our time, thought 
she could scheme a little for the Lord and help out in 
the present difficulty by giving Hagar, her bond maid, 
in marriage to Abraham. To this marriage a son was 
born to Abraham, but did the T.x)rd accept Sarah's 
unsolicited help? No, for Abraham prayed the Lord 
that Ishmael might live before the Lord, but the Lord 
refused to grant his prayer, and informed him that 
Sarah should bring forth a son, and in him should all 
the nations be blessed. (See Gen. 17: 18; 21 : 10). 

Abraham symbolized the Lord and Father of all. 

Sarah was typical of the Mosaic law that was yet 
in the future, even at her death. 

— 20 — 



T. Isaac's birth was supernatural. 

A. T. Christ's birth was produced by supernatural 
conditions. 

Abraham offering up Isaac, his only son (in the 
promise) as a burnt offering, and the three day's jour- 
ney to the mount (Gen. 22:2-4), and in a figure re- 
ceiving him from the dead, (Heb. 11:17, 18, 19), 
was typical of the Father suffering his only begotten 
Son to be taken by wicked hands, crucified and slain, 
and in three days received him literally from the dead. 
(Acts 2:23-24). 

Sarah a type of the Mosaic law, and her death 
immediately following the offering of her son, Isaac 
(see Gen. 22nd and 23rd chapters), was typical of the 
death of the Mosaic law, which was nailed to the 
cross. (Col. 2:14). 

Perhaps a word of explanation would be proper 
at this point. It would be well for the reader to ob- 
serve, that, in some cases, two or more distinct objects 
appear in the type pointing to one object in the anti- 
type ; and, sometimes, two or more distinct actions or 
operations take place in the type which is completed 
in one action or operation in the antitype. In the types, 
two dates may appear, while the antitype may be com- 
pleted in one date and one operation. For example: 
Isaac's offering (a type of Christ's offering) ; Sarah's 
death (at a following date), a type of the taking the 
Mosaic law out of the way. 

In the antitype, the death of Christ and the death 
of the law (or taking it out of the way) happened on 
the same date and in one operation. This, you will 
discover, is very frequent in tracing type and anti- 
type. 

T. Abraham never attempted to select a bride for 
Isaac until after the offering of Isaac and the death 
of Sarah. 

A. T. The Father in heaven never intended the 

— 21 — 



selection of a bride for his only begotten Son until he 
had suffered on the cross and the Mosaic law taken 
out of the way. (Rom. 7:4). 

Abraham sending his elder servant out to Isaac's 
own kindred in the flesh to select a bride for Isaac 
(Gen. 24: 1-6), was typical of the Father sending his 
agent, the Holy Spirit, out on Pentecost to Christ's 
own kindred, to make the selection of a bride for 
Christ. (Acts 2: 1-4). 

Abraham refusing to allow Isaac to leave his side 
or his native land (Caanan), while his bride was be- 
ing selected, was typical of the Father in heaven, who 
refuses to allow Christ to leave his own right hand, 
while the Holy Spirit is selecting a bride for Christ. 
(Acts 3:21). 

Abraham, promising to free his servant from his 
oath, if the damsel of his kindred refused to return 
w^ith him to Isaac's dwelling place (Caanan, Gen. 
24: 8), was typical of the Father in heaven, w^ho frees 
the Holy Spirit, vvho testifies through his apostles, from 
all responsibility, for those who refuse to go to Christ 
in his heavenly mansion. 

The servant of Abraham, when he came to the 
home of Rebecca's parents, refused to eat until he 
had made his mission known concerning Abraham's 
desire for his son, of Abraham's great riches, of the 
Lord bestowing his blessings on Abraham, of Abra- 
ham's excellent character, of his great reverence for 
the Lord, and his son, Isaac, being the only heir. 

This was typical of the haste of the Holy Spirit 
revealing Christ, the Son of God, on Pentecost ; Christ's 
exalted position, his authority, the blessings offered to 
all those who w^ould honor and obey him. 

The demand for at least ten days' probation for 
Rebecca by her parents and brother, the elder servant's 
refusal and pleadings for them to send her away with 
him, that he might return to his master (Gen. 24: 

— 22 — 



55-56), was typical of the Holy Spirit, in the apostles^ 
who says to the sinner: "Now is the accepted time; 
behold, now is the day of salvation." (2 Cor. 6:2). 

The parents changing from the patriarchal custom 
of the father and brother, giving their daughter and 
sister in marriage without their consent, and allowing 
Rebecca to act on her volition (Gen. 24: 57), was 
typical of all who are accountable to God and have 
heard the terms of the Gospel, in order to please God 
they must act with their own volition. 

Rebecca, after hearing the testimony of Abraham's 
elder servant concerning Isaac, was not long in making 
up her mind that Isaac would be a suitable companion 
for her to dwell with, and when the privilege of ac- 
cepting the testimony of Abraham's elder servant was 
granted her, she did not hestitate, but said, "I will go." 
(Gen. 28: 58). 

So in the antitpye, all who have heard the Spirit's 
testimony, concerning Christ and his blessings, offered 
to all those who will accept him and his offered mercies, 
believing him to be a suitable companion to dwell with 
throughout eternity, do not ask for time to consider, 
but like Rebecca of old, they are ready to say, "I will 
go. 

Rebecca did not ask to see Isaac before she would 
promise to become his bride. 

Jesus, in speaking of himself, said, "blessed are 
they that have not seen, and yet have believed." (John 
20:29). 

Isaac could not change the plans of his father in 
the selection of his bride, because they were predeter- 
mined by the Lord. 

Christ could not change the plans of selecting a 
bride for himself, for God had fore-ordained them 
before the foundation of the world. 

Isaac, on seeing the camels returning, started out 
to meet his expected bride ; and Rebecca, seeing Isaac 



— 23 — 



afar off, veiled her face ; and when Isaac met her, he 
had to remove the veil in order to look into the face 
of his beautiful bride. 

Christ will lift the veil of death and the flesh from 
off his bride in order to look upon her in her glorified 
state. 

Isaac did not leave his own country to select or 
meet his bride. Neither will Christ leave his own 
realms to select or meet his bride ; but his bride will 
be caught up in the air to meet him. (See I Thess. 
4: 16-17; also I Cor. '^S'S'^yS^)' 

FOREORDINATION. 

Foreordination belonged to the plan of sal- 
vation, but not to individual salvation. Total 
depravity is not taught by the Bible, but is an assump- 
tion invented by men. Esau is taken as a subject to 
prove total depravity. Rom. 9: 12-13 and Heb. 12:16- 
17 are the Scriptures used to prove total depravity, 
but the history of Esau proves the falsity of total de- 
pravity. Rom. 9: 12-13 ^^^ ^Iso used to prove that 
foreordination belong to individual salvation, but 
Scripture, taken in its proper connection, is very far 
from establishing foreordination in individual salva- 
tion. 

Esau, as many suppose by reading Heb. 12: 16-17, 
was trying to get himself in a condition for repentance. 
Such a conclusion is erroneous. Esau was shedding 
tears, and crying with an exceeding bitter cry. for the 
purpose of changing the mind of his father, and get 
him to take the blessing bestowed on Jacob and bestow 
it on him. (Gen. 27: 34-38). 

Isaac's blessing bestowed upon Jacob made him 
sole heir of the Caanan for him and his posterity. 

Esau, when he saw that he could not get his father 
to repent, said, ''the days of mourning for my father 

— 24 — 



is at hand; then will I slay my brother Jacob." (Gen. 
27: 41). But when his father Isaac died, he showed a 
full and complete repentance for all he had said and 
done, by taking his wives, his little ones, his flocks, and 
his herds, and moved out of the Caanan land, leaving 
Jacob in full possession. (Gen. 36: 6-7-8). 

The Lord did not say to Rebecca, before her chil- 
dren were born, that he loved Jacob and hated Esau. 
The Bible does not show that they were named before 
they were born, but God did say, through Prophet 
Malachi, 1400 years after Esau and Jacob were dead 
and buried, that he loved Jacob and hated Esau. But 
the Lord, through his prophet Malachi, was speaking 
of their posterity. (Mai. 1:1-3). 

Paul states, in Rom. 9: 13, just what is written; 
but he don't say, that God told Rebecca before the 
children were born, that he loved Jacob and hated 
Esau. (Gen. 25:19-25). We see Esau and Jacob 
were named after they were born. All the Lord said 
to Rebecca is found in Gen. 25 : 23. 

The Lord did foreordain the younger (who was 
afterward named Jacob), before he was born, to be 
the heir of promise, by telling Rebecca that "two na- 
tions are in thy womb, and two manner of people shall 
be separated from thy bowels, and the one people shall 
be stronger than the other people ; and the elder shall 
serve the younger." (Gen. 25:23). God did select 
Abraham, whose genealogy is traced through Shem 
and Noah back through Seth to Adam, all of whom 
were to be ancestors of Christ. (This is the flaming 
sword, the word of God, guarding the genealogy of 
Christ, the antitype of the tree of life. God did pre- 
destinate and foreordain Isaac, and even named him 
before he was born, to be heir of the promise made to 
Abraham, which made him one of the progenitors of 
Christ. God did foreordain before they were born 
that her fwo sons would become two nations, that the 

— 25 — 



elder should serve the younger, indicating by this that 
he would make the younger recipient of his special 
favors, which he did. 

According to the custom of the patriarchs, the 
eldest son inherited the birthriglit, also the genealogy of 
Christ ; except where God ordained it to be otherwise, 
as seen in the case of Esau and Jacob. 

The birthright and progenitorship of Christ gave 
the possessor full control of his father's family in the 
absence of the father. Jacob made Judah chief ruler 
over his brethren in the absence of Joseph. 

Jacob refused Reuben, his first born, the right of 
taking Benjamin down into Egypt. (Gen. 42: 37-38). 
You may ask why? Reuben had defiled his father's 
ted. (Gen. 35:22; I Chron. 5: 1-2-3). 

Simeon and Levi slew all the men of a city, but 
saved their idolatrous women alive, and brought them 
into the family of Israel. (Read Gen. 34th chapter). 
So Judah, the fourth son of Jacob and Leah, was 
given the genealogy of Christ; but Jacob's blessing 
gave Joseph the birthright. (Gen. 49: 22-27; I Chron. 

5:1-3). 

For proof that Judah became the progenitor of 
Christ, whose genealogy is traced back through Judah, 
see Jacob's blessing on Judah, Gen. 49: 8-9-10; also 
I Chron. 5 : 1-2-3 \ ^^v. 5 : 5, and Heb. 7 : 14. 

The birthright and genealogy of Christ was sepa- 
rated in Jacob's family ; but before Christ could make 
his advent into the world, the birthright and progeni- 
torship of Christ must be blended together again. 

Ephraim, second son of Joseph, and the tribe of 
Ephraim, were possessors of the birthright; but in 
Judah, and tribe of Judah, was the genealogy and 
progenitorship of Christ reckoned. In a miracle which 
the Lord performed, through and by his prophet Eze- 
kiel, see Ezk. 37: 15-23; here the Lord shows, that as 
the two sticks were joined together in the hand of 

— 26 — 



Ezekiel, so must all the children of Israel be joined 
to the tribe of Judah, and be subject to the Lord. 
Thus, the birthright and progenitorship of Christ was 
settled on the tribe of Judah, who had a direct lineage 
back through Jacob, Isaac, Abraham, Shem, Noah, 
Seth to Adam. And, by tracing back through those 
genealogies, we see clearly that God did foreordain 
same to be the ancestors of Christ and others not to be. 

In this we see that God did foreordain and pre- 
destinate the lives of some men in order to bring about 
the great plan and scheme of human redemption ; but 
when his great plan of salvation was completed, and 
confirmed by miracles, signs and wonders, then the 
Lord ceased using foreordination and predestination, 
and granted alike, to all mankind, the rights and priv- 
ileges of accepting him through Christ on the easy 
terms of the Gospel. 

Rebecca said to Isaac, "if Jacob should marry or 
take a wife of the daughters of Heth, such as these 
which are of the daughters of the land, what good shall 
my life do me?'' Rebecca knew that her life was for 
a more noble purpose than to raise up sons to be the 
husbands of idolatrous women, such as the daughters 
of the land. 

Rebecca, being a type of the church of Christ, and 
having the promise of God that the elder should serve 
the younger, and Jacob being the younger, she under- 
stood that the promises of God were made to Jacob ; 
for Esau had already married two idolatrous women, 
and when he saw that it displeased his parents, he took 
the third wife of an idolatrous people. But Jacob 
obeyed his parents in marrying into the family of his 
mother's people. Then the church of Christ, being the 
antitype of Rebecca, why not her sons and daughters 
choose life companions from among their mother's 
people (the church?) For we know that, in so doing, 
we will meet the approval of the Lord Jesus Christ 

— 27 — 



(the antiype of Isaac). The law of the church is, 
^'keep yourselves from idols." 

All those who were types of Christ only had one 
wife ; Adam, Isaac, Joseph, Moses, also the high priests 
who served in the tabernacle, were all types of Christ. 
To have one wife was of God; to have a plurality of 
wives was of men. 

JOSEPH A TYPE OF CHRIST. 

Joseph, through the providence of God, was carried 
into Egypt to prepare and make ready for a great 
dearth, or famine, that would come upon all the earth, 
that he might preserve life. (Gen. 45 : 5). 

Christ was sent out by the Father to prepare for 
the famine already in existence, but not generally 
known, a famine of God's word (Amos 8: 11-14), that 
all might have eternal life who would love and serve 
him. 

Joseph, because of two dreams told to his brethren 
and father, and who made correct application of 
Joseph's dreams, yet his brethren became envious of 
Wm and sold him into Egypt. 

Jesus spake a parable (Matt. 21 :33-44). Verse 45 
shows that the Pharisees and priests made the appli- 
cation, and then became offended, perceiving that he 
spake against them. 

Joseph was sold into the hands of the Ishmaelites 
for twenty pieces of silver, who carried him down into 
Egypt. 

Christ was betrayed by his own familiar friend and 
sold into the hands of his enemies for thirty pieces 
of silver. 

Joseph was cast into prison free from every crime. 

Christ was subjected to a mock trial, and con- 
demned to death. 

Joseph was called on to interpret dreams. 

— 28 — 



Christ was repeatedly called on to answer hard 
questions, which he did, clear and pointed, and they 
could not gainsay, 

Joseph was raised to honor and distinction in 
Egypt, and made to ride in the second chariot of Phar- 
aoh, and became ruler over all Egypt. 

Christ was raised to honor and glory in heaven, 
and crowned King of Kings and Lord of Lords. All 
power in heaven and earth was given unto him. 

Pharaoh took the signet off of his hand and placed 
on the hand of Joseph. 

The Almighty Father gave Christ a seat at his own 
right hand. 

There was none in Egypt greater than Joseph ex- 
cept Pharaoh in his throne. (Gen. 41 :4o). 

There is none in heaven greater than Christ, except 
the Father in his throne. (I Cor. 15: 27). 

When Joseph was riding in the chariot, they ran 
before, saying, ''bow the knee to Joseph." 

It is said of Jesus, that at the name of Jesus, every 
knee should bow, of things in heaven and things in 
earth and things under the earth. (Phil. 2:9-10). 

Joseph was thirty years old when he entered into 
his public ministry, and received second place in the 
kingdom of Egypt. 

Christ was about thirty-four years old when he re- 
ceived second place in the kingdom of heaven, and 
began his spiritual ministry or reign. 

Full nine years had passed after Joseph was made 
governor over Eg}^pt (and the famine waxed sore) 
before Joseph's kindred cried out for bread. 

Full nine days had passed since Christ\s ascension 
and coronation before his Jewish brethren cried out 
for the bread of life. (Acts 2: 37). 

When Joseph's brethren came to him in search of 
bread, he spake unto them roughly (through an in- 

— 29 — 



terpreter) calling them spies. (See Gen. 42, verses 
9 and 23). 

When Christ's Jewish brethren came to him for the 
bread of eternal life, he called them murderers, through 
an interpreter, the Holy Spirit sent down from heaven 
to give the apostles utterance to seventeen different 
dialects, that all might hear and understand the Sav- 
ior's words. (See all of second chapter of Acts). 

Joseph pacifies his brethren by telling them that 
God had a hand in sending him into Egypt to prepare 
for the preserving of life. (Gen. 45 : 5). 

Christ, through the eternal Spirit in the apostles, 
told his Jewish brethren that they had done what God 
had determined before should come to pass. (Acts 
2:23). 

When Joseph had subdued his brethren, and brought 
them to a full and complete repentance, he offered 
them the wealth of Egypt. He said unto them, "in the 
land of Goshen thou mayest dwell." (Gen. 45 : 10). 

When Christ had subdued the haughty spirit of his 
murderers (by his interpreter, the Holy Spirit in the 
apostles), he offered them the wealth of heaven; on 
the conditions that they become submissive to his will 
and make a complete surrender of themselves and 
earthly things, and place their affections on heavenly 
things. 

It seems that the highest ambition of Joseph was to 
bless and happify his father's family. 

The great object of Christ, in leaving the courts 
of glory and coming down to this sin-cursed earth, was 
to bless and make happy the families of earth. 

MOSES, A TYPE OF CHRIST. 

His escape with his life in his infancy from the 
wicked decrees of King Pharaoh. 

It is, seemingly, as miraculous as Christ's escape 

— 30 — 



from the wicked decree of King Herod, who ordered 
all the little boys to be killed who lived in Judea, and 
who were two years old and under. The decree of 
Herod was made shortly after the birth of Christ, who 
was born in Bethlehem of Judea. 

Moses was learned in all the wisdom of Egypt, and 
was mighty in word and deed. (Acts 7:22). 

The Jewish doctors and all who heard Christ, at the 
age of twelve years old, were astonished at his under- 
standing and answers. (Luke 2:46-47). 

Moses, at the age of forty years, became a stranger 
in the land of Midian, a herder of Jethro's sheep. 
When he was eighty years old, he led Jethro's sheep 
out to Mount Horeb. There he saw a bush on fire, 
which attracted his attention. He said, "let us stand 
aside and see what will become of this.'' The bush 
was burning, but not consumed. A voice spoke from 
the bush. (See Ex., 3rd chapter). The fire of the 
Lord appeared to Moses in the bush for a divine pur- 
pose; but for what purpose? Answer: To let Moses 
know that the Lord had a people in Egyptian bondage ; 
that they were suffering abuse from their task masters ; 
that he had chosen Moses as the one whom he would 
send to deliver them from bondage. 

How did he cause Moses to know all this? Did 
the Lord, in some mysterious way, make Moses un- 
derstand all this by his feelings? Certainly not. The 
Lord used the burning bush to attract his eye, in order 
to get undivided attention ; and then, in order that he 
might convey thoughts of his mind to the mind of 
Moses, God spoke words in a language which Moses 
understood and could obey. 

We understand by this that all intelligent people, 
who worship an intelligent God, have no need to be 
in doubt concerning God's will to them, their duty to 
God and their duty to their fellow man. It is only 
those who depend solely on their conscience as a guide, 

— 31 — 



their feelings as evidence of freedom from guilt, or 
pardon, who worship a God who does not approach 
them through their intelligence, who have no certain 
time or place, who have no certain law to be obeyed 
in order to meet his promised blessings, that need be 
in doubt. A man in such low state of mind can not 
exalt the wisdom and intelligence of an allwise creator 
of the universe, who has revealed himself in his word, 
(the Bible). 

A god of such low order who causes you to depend 
solely on your feelings, as an evidence of pardon, can 
never free from sin. 

Many seem to think that when God performs a 
miracle on man, or in man's presence, that ever after 
that man will be unable to exercise his own will ; that 
the miracle will change the whole moral nature of the 
man receiving it ; that such a man will be a mere ma- 
chine in the hands of God, and completely helpless to 
do anything of his own volition, but is worked as a 
machine in the hands of God. 

God performed a miracle on Moses and one in his 
presence, and there does not seem to be a moral or 
physical change in Moses. (Ex. 3: 10). 

"And Moses said unto the Lord. O, my Lord, I am 
not eloquent, neither heretofore, nor since thou hast 
spoken unto thy servant, but I am of slow speech and 
slow^ tongue.'' 

The ten plagues in Egypt were given to show 
God's power over the power of the gods, worshipped 
by the Egyptians. They worshipped the Nile River 
as the god of the harvest. It overflowed the Delta 
once a year immediately after the harvest was removed, 
and prepared the soil with plenty of moisture for seed- 
ing. The turning of the water into blood was typical of 
Christ's first miracle, turning water into wine. The 
Egyptians worshipped a god whom they called god 
of the frogs, whom they thought would keep the frogs 

— 32; — 



1 



from becoming too numerous. Also a god for lice, 
flies, murrain, boils and blains, hails, locust, etc. They 
worshipped the sun as the god of light. The three 
days darkness, that could be felt, showed them that 
there was a greater power than their god of light. 
The three days darkness was typical of the three hours 
darkness while Christ was hanging on the cross. The 
death of the passover lamb was typical of Christ, our 
passover. The blood of the passover lamb was sprin- 
kled on the two side posts of the doors and the lintel 
of the doors of the children of Israel, so that on en- 
tering into or making their exit from the house, the 
Israelite was surrounded by the blood of the passover 
lamb. But, please observe that the blood was not put 
there for the purpose of the Israelite to look at or feel, 
but was put there for the Lord to see, and when the 
Lord saw the blood, he passed over that house with its 
inmates unharmed. 

The blood of Christ is our passover, and the Lord 
God has placed the atoning power of the blood of 
Christ in the waters of baptism, so that when the 
penitent believer in Christ is buried in the waters of 
baptism, has been completely surrounded by the aton- 
ing power of the blood of Christ, and when God sees 
the blood, he passes over all his past sins. (Rom, 
3:24-25). The American Standard R. V., shows 
God's righteousness for the passing over of sins 
passed. (Col. 2 : 12), shows us the necessity of having 
faith in the working of God. Remember, sinner friend, 
that God's eyes of purity can penetrate where our 
mortal eye can not behold. I Peter i : 19 shows us 
that Christ's blood w^as antitypical of the passover 
lamb, which was to be without spot and without 
blen-ish. 

The passover lamb is killed, the blood is sprinkled 
on the door posts and upper door post (Ex. 12:7) 
of all of the houses of the children of Israel. This 

— 33 — 



was to.be a sign for the passover angel, that he might 
pass by all the houses of the children of Israel without 
the inmates being harmed. But in all the houses in 
Egypt where the blood of the passover lamb was not 
found on the door posts, there shall be the death of the 
first-born, even in the throne of the king. 

At midnight a cry went up from the Egyptians, for 
in every home there was found one dead. Then 
Pharoah and his servants called Moses and Aaron by 
night, and 'Commanded them to take their wives and 
their little 'Ones, with their flocks and herds, and de- 
part from among his people. 

The children of Israel start from Rameses. The 
Lord led the people by the way of the wilderness, by 
the Red Sea, although it was nearer to go by the way 
of the Philistines. (See Ex. 13: 17-18). 

When the children of Israel started from Egypt, 
the Lord went before them by day, in a pillar of a 
cloud, and' by night in a pillar of fire. (Ex. 13-21). 

The children of Israel started south. After they 
had traveled for awhile to the south, then the Lord 
commands Moses to have the children of Israel to 
turn. This turning brought them facing the Red Sea. 
And when they had come to the Red Sea, the wilder- 
ness on either side of them, the Red Sea in front of 
them, and looking back, saw the Egyptian army pur- 
suing them, they cried out unto the Lord, because 
they were afraid. But Moses said, '^stand still and 
see the salvation of the Lord.'' Many false teachers 
say to those under conviction, "pray on and wait for 
the Lord's own good time." 

What did the Lord say to Moses? "Wherefore 
criest thou to me? Speak unto the children of Israel 
that they go forward." Here the Lord was preoaring 
a grand type, and all the fears of the children of Israel, 
or the great confidence of, Moses in the Lord to protect 
Israel, nor the mighty host of the Egyptian army was 

— 34 — 



able to change God's plan. But the Lord said unto 
Moses, "but lift thou up thy rod, and stretch out thine 
hand over the sea, and divide it; and the children of 
Israel shall go on dry ground through the midst of the 
sea." (Ex. 14: 16), 

Moses did as the Lord commanded, and so the 
children of Israel passed over the sea on dry ground. 
The Egyptians followed into the sea, and the waters of 
the sea closed over them. (Ex. 14: 27-28). 

Thus we see that the children of Israel were for- 
ever freed from those who had held them in Egyptian 
bondage. 

The above is the most complete form, or type, of 
conversion found in the Old Testament Scriptures. 
But you ask me, how do I know that the truth of the 
New Testament was formulated by the Lord and acted 
out by his servants and his enemies ? The Lord, guid- 
ing the actors and by a miracle, gives us a complete 
form of the last term in conversion in the crossing the 
sea. 

But before we proceed in regard to those last types, 
let us read what Paul says to the Jews: ''But if thou 
bearest the name of a Jew, and restest upon the law, 
and gloriest in God, and knowest his will and approvest 
the things that are excellent, being instructed out of 
the law and art confident that thou thyself art a guide 
of the blind, a light of them that are in darkness, a 
corrector of the foolish, a teacher of babes, having in 
the law and art confident that thou thyself art a guide 
(Rom. 2: 17-20) American Standard R. V. 

Notice Paul's statement : ''Having in the law a form 
of knowledge and of the truth.'' With this plain 
statement of Paul to the Jews, before us, who is ready 
to say that the truth was not formulated and acted out 
and recorded in the law ? 

Conversion is more than a conviction of sin. Con- 
version has four distinct terms in it, which man" must 

— 35 — 



obey or forever be lost. Faith, Repentance, Confes- 
sion and Baptism are the terms. 

1st. Faith, or belief, as the act of the mind causes 
man to accept the Lord Jesus Christ through the 
apostles' word. (John 17:20). 

2nd. Repentance causes man to turn away from 
his sins and do works of righteousness. 

3rd. By Confession, we confess the Lord Jesus 
to be the Christ, the son of God. 

4th. Baptism is the last act of obedience on the; 
part of the alien sinner in getting into Christ. (Gal. 
3:27). 

Faith changes our affections. Repentance changes 
our character. By confession we confess Jesus, the 
Christ, who is author of our change of affection and 
change of character. By baptism we express or wit- 
ness to the world our belief in the death, burial and 
resurrection of Christ. 

In baptism, the name of the Lord is called upon 
us. (Acts 15 : 17). God's name must be called on the 
Gentiles if they seek after the Lord. God has promised 
to bless all who come to the place where he records his 
name. (Ex. 20:24). He recorded his name during 
the Mosiac dispensation at the brazen altar, located 
in the court of the Tabernacle, wherever it was; but 
it was finally taken to Jerusalem, there to remain, and 
his name then recorded at Jerusalem, continued there 
while Mosaic dispensation lasted. The sinful Jew 
must always, during that dispensation, deliver his 
offering to the priest at the brazen altar where the 
Lord's name was recorded in order to receive pardon 
for sins committed. 

In the Christian dispensation, alien sinners, who 
seek remission of sins committed, must come to bap- 
tism, for in baptism the Lord has recorded his name. 
(Matt. 28:18-19). (See also Mark 16:15-16). 

We again carry the mind of the reader back to 

— 36 — 



Israers deliverance from Egyptian bondage. They 
started from Egyptian bondage with Moses as their 
leader. Thus acting out, confiding faith in his ability 
to deliver them from bondage. 

They were commanded by the Lord, through Moses, 
to turn. (See Ex. 14:1-2). Here they were acting 
out repentance, for repentance is a turning. 

When they came up to the sea, with the wilderness 
on either side, the Red Sea in front of them, and on 
looking back, saw the Egyptian army in close pursuit, 
they cried out unto the Lord, because they were afraid. 
In this they were acting out confession, for they real- 
ized their own weakness, and expressed their desire 
for the Lord's help. 

In confession, we express our weakness to deliver 
ourselves from sin, and we acknowledge the superior 
power of Christ, who alone can deliver us from sin. 

Paul, in I Cor. 10: 1-2, removes all doubts con- 
cerning the baptism of the children of Israel in cross- 
ing the sea. He said : "Moreover, brethren, I would 
not have you ignorant, how that all our fathers were 
under the cloud, and all passed through the sea, and 
were all baptized unto Moses, in the cloud and in 
the sea." 

Note the importance God gives this last term in 
the type on conversion. God himself formulating it 
by miracles. The dry ground in the midst of the sea ; 
the water in walls on either side the passage ; the cloud 
completely overshadowing Israel in their passage 
through the sea, hiding them from view until they 
emerged from the sea coming up on the opposite side ; 
their enemies following them into the sea, and by 
miracle the water closes over them, and there they 
remained in the sea. 

We will now examine baptism in connection with 
God's miraculously-formed type. Here again we call 
on Paul for help. ''Having been buried with him in 

— 37 — 



baptism, wherein ye were also raised with him through 
faith in the working of God, who raised him from the 
dead. (Col. 2: 12) American Standard Version. 

Here we see that we must have faith in the work^ 
ing of God, in order that we, when raised from the 
burial of baptism, will meet his approval and his 
blessing. 

But your ask: What is the blessing promised by 
the Lord to those who are buried with him by baptism 
unto death, for the purpose of raising up to walk a 
better life? (Rom. 6:3-5). The Scriptures show us 
that the Lord's blessing, when one is raised up, is re- 
mission or pardon of sins already committed, (Mark 
16: 16), saved, (Acts 2:38), remission of sins, (Acts 
22\ 16), washing away of sins. 

The Egyptians followed the children of Israel into 
the sea, but they were buried there and never followed 
the children of Israel up out of the sea. Thus, the 
children of Israel were forever freed from those who 
held them in Egyptian bondage. 

By baptism we go down into a watery grave; our 
old sins that have been holding us in bondage to Satan 
follow us down into the watery grave ; but as we rise 
up out of the water, we meet the promise of God, and 
our sins already committed do not follow us up out 
of the water. Why? Because, if we have faith in 
the working of God, we are sure to meet his promise 
of remission of our sins, as he has appointed that we 
should. But you say this all looks like a fish story! 
I have, no doubt, in the least, but all carnally-minded 
people look at the great plan and scheme of man's re- 
demption as a great big fish story. But to all spirit- 
ually-minded people, they can see a fitness in all the 
Lord's plans, revealed to man. 

Before Israel entered the sea, they were yet in the 
dominion of Egypt. Before we enter the waters of 
baptism, we are yet in the dominion of Satan. 

— 38 — 



When the children of Israel had passed to the op- 
posite shore, and the water closed over their enemies, 
they were entirely separated from their old dominion 
and old rulers, and were in a new dominion, with new 
rulers. 

When we pass through the waters of baptism, we 
are separated from Satan and his kingdom, passed into 
the kingdom of God's dear son, who is our king. What 
a glorious change, and all because we believed the 
workings of God. (Col. 2: 12). 

Water, in obedience to God's commandments, sep- 
arated forever the children of Israel from those who 
held them in Egyptian bondage. Water, in obedience 
to God's commandments, now in this Christian dis- 
pensation, separates us forever from our old and past 
sins, which held us in bondage to Satan. Therefore, 
knowing that it is impossible for God to lie (Heb. 6: 
18), we know of a surety that those old sins that held 
us in bondage before we passed through the waters of 
separation, will not meet us in judgment to condemn 
us. Men and women, who have forgiven a brother or 
a sister for past oflfenses, should take a lesson from 
the Lord's example, and be very careful how they 
cross back over the line of forgiveness, when the same 
brother or sister offends them again. They should not 
rake up and bring forward all those old offenses once 
forgiven by them. God don't do this, and if we want 
to be c*n the safe side of the Lord, we had better use 
discretion on this point. 

Moses freed from Egyptian bondage. Christ frees 
from the bondage of sin. Were the children of Israel 
ever in bondage again ? Certainly they were ; but never 
again to those who held them in Egyptian bondage. 

Do men and women after they have passed through 
the waters of separation ever come again under the 
bondage of sin? Certainly they do; but those sins, 

— 39 — 



which they have been separted from, will never be 
imputed against them. 

When the children of Israel were taken into bon- 
dage again, did they have to cross the Red Sea again 
in order to be freed from those who were holding them 
in bondage? 

Oh, no! Then what course were they required to 
pursue? They were required to repent, turn away 
from their transgression ( Jer. i8 : 8 ; also 26 : 3 ; Jonah 
3:8), and express their desire for deliverance by keep- 
ing God's commandments, statutes and judgments. 
Then would God grant their request by freeing them 
from bondage. 

When men and women in the Christian dispensa- 
tion, who have been freed from their old sins, and 
who have been taken captive and become bond-servants 
of sin, must they again pass through the waters of 
baptism ? We answer, no ; but they must do what the 
Apostle Peter (who held the keys of the Kingdom of 
Heaven) told Simon, the sorcerer, to do. "Repent of 
this thy wickedness, and pray God, if perhaps the 
thought of thine heart may be forgiven you." (Acts 
8: 22). This is the law of pardon to the erring Chris- 
tian. But a further word of explanation regarding the 
keys of the kingdom of heaven, which Christ said he 
would give unto Peter (see Matt. 16:19), no 
doubt would be very appropriate here. For many get 
badly mixed as to when, where and to whom they were 
delivered, and what the keys of the kingdom really are. 
In the first place, all understand keys to be used for 
the purpose of unlocking the door to an entrance into 
a certain house or apartment. 

The church or kingdom is called the house of God 
(I Tim. 3: 15), and Christ makes synonymous terms 
of church, and kingdom, when talking to Peter. (Matt. 
16: 18-19). Keys, then, as delivered to Peter by Christ, 
the Son of God, were the terms of entrance into 

— 40 — 



Christ's church. These terms of entrance were Christ's 
authority. The first time Peter used the keys or terms 
of entrance into Christ's church, was to the Jews on 
Pentecost. But some have claimed that Peter used the 
second key to the Gentiles, Cornelius and household, at 
Cesarea (Acts loth chapter) ; but they are not correct. 
Peter used the same terms to open the door of Christ's 
church to the Gentiles, at Cesarea, that he used at 
Jerusalem, on Pentecost, to the Jews. The very same 
authority in both instances. (Read from Acts 10:34 
verse to close, and be Gonvinced). 

When Peter delivered his first gospel message, in 
fact, the first sermon after Christ's resurrection, three 
thousand were added to the church; but the law of 
induction into the church that Peter preached on Pen- 
tecost (or the key that he used), did not 
furnish protection to Christians who might err from 
the truth or fall into sin. For sin separates between 
God and man, no matter how closely they have been 
allied. ''But your iniquities have separated between 
you and your God, and your sins have hid his face 
from you, that he will not hear." (Isaiah 59:2). 

Peter had not yet made known the key to restore 
erring Christians back to the church an^ to Christ, 
when Ananias and Sapphira sinned; so they perished 
in their sin, without ever finding out that Christ would 
yet give to Peter the key to restore erring Christians 
back to him and his church. 

But God did not intend that the destruction 
of the lives of erring Christians should continue, 
so when the next Christian sinned (who was Simon, 
the sorcerer), Peter, who spoke as the Spirit gave him 
utterance, delivered the key to restore erring Chris- 
tians back to Christ, as already quoted. (Acts 8: 22). 
Was there any other key made known by the Apostle 
Peter? Yes, he uses still another key to open the door 
of the Christian's life duties, when he says, *'add to 

— 41 — 



your faith, virtue, and to virtue, knowledge, and to 
knowledge, temperance, and to temperance, patience, 
and to patience, godliness, and to godliness, brotherly 
kindness, and to brotherly kindness, charity. For 
if these things be in you and abound, they make you 
that ye shall neither be barren nor unfruitful in the 
knowledge of our Lord Jesus Christ." (II Peter r : 
5-8). 

To abound in all these things will make us fruitful 
Christians. What a grand key! If any two of the 
parts of this key to Christian duties is left off more 
than the others, it is certainly virtue (or courage), and 
a knowledge of the Lord Jesus Christ. When it takes 
all parts of a key to open the door, and you break off 
some of the parts of the key, the door will not open. 

Let us hear Peter again : "But he that lacketh these 
things is blind, and can not see afar off, and hath for- 
gotten that he was purged from his old sins." (II Pet. 

1:9). 

Now, dear reader, we have pointed out three dis^ 
tinct keys of the kingdom or church of Christ, deliver- 
ed by the Apostle Peter, and each key was delivered 
and used for a different purpose. One key is used to 
get you into Christ and his church ; one is used to keep 
us in Christ and his church, and one is to be used by 
those who by sin have separated themselves from 
Christ and his church, if you wished to be restored 
back again. 

T. In their journey from the Red Sea, the chil- 
dren of Israel came unto bitter water (Ex. 15:23), 
and they could not drink it, and they cried unto Moses, 
their leader, and the Lord showed him a tree ; which, 
when he had cast into the water, the water became 
sweet. 

A. T. So the young Christians start on their way 
rejoicing; but, alas, they come to bitter water. Their 
wicked associates who delight in ridiculing them in 

— 42 — 



their new relations, thus obstructing their path with 
thorns and briers. What should they do? Answer: 
Cry out to their leaders (the elders of the church), 
whom God has instructed to feed you on the bread of 
life, and build you up in the most holy faith. 

Next, the children of Israel followed their leader 
to Elim, where were twelve fountains of water and 
seventy palm trees. (Ex. 15:27). Here they en- 
camped and refreshed themselves. 

Christ has promised seasons of refreshing to all 
who follow him. (Acts 3: 19). 

The bread of many was given to the children of 
Israel to sustain their physical life during their so- 
journ in the wilderness. 

The word of God is the bread of life, and sustains 
us in our spiritual relationship with God. 

All their longings for the flesh pots of Egypt, and 
their desire to return, had to be disciplined out of the 
children of Israel before they were permitted to enter 
into the Caanan land. 

All our longings for this world with worldly things 
must be disciplined out of the Christians before they 
will be permitted to enter the heavenly Caanan, the 
new Jerusalem. 

The children of Israel are led by Moses to Mount 
Horeb, and, after three days' preparation, the trumpet 
of the Lord sounds long and loud. The Lord comes 
down on smoking Sinai, and in thundering tones, 
delivers to the children of Israel the ten command- 
ments. 

On the first Pentecost, after Christ's resurrection, 
and Israel was making ready a great feast at Jeru- 
salem, a sound as of a rushing mighty wind filled the 
temple where the apostles were sitting. ( Isaiah 66 : 6) . 
Following this mighty sound, the Holy Spirit, through 
the apostles for the first time, made public announce- 
ment of the death, burial, resurrection and coronation 

— 43 — 



of the Lord Jesus Christ, including the terms of recon-^ 
ciliation. 

The sound of the trumpet on the mountain was a 
sign for the children of Israel to approach the foot of 
Mount Sinai. 

It was the mighty sound in their beloved temple 
that attracted the children of Israel away from their 
Pentecostal feast. (You may remember, dear reader, 
that only fifty-three days before, just as Christ expired 
on the cross, that the veil in this beautiful temple, that 
separated between the holy and most holy place, and 
enclosed the priest once a year in the most holy place, 
was rent from top to bottom. This signifying that the 
type worship had come to an end, and it was alarming 
to the Jews). 

The ten commandment law was the basis for all 
law to the Israelites under the Mosaic dispensation. 

The death, burial and resurrection of Christ is the 
basis of the law of the spirit of life under the Chris- 
tion dispensation. 

Moses was called up on Mount Sinai to receive the 
law, written and engraven in tables of stone. 

After Christ had commanded his apostles to tarry 
in Jerusalem until they were endowed with power from 
on high, he was taken up into heaven, and sent the 
Holy Spirit down to write upon the fleshly tables of 
the apostle's hearts the law of eternal life. (2 Cor. 

3:3). 

While Moses was on the mountain, waiting for the 
tables of stone and other requirements of God, the 
children of Israel corrupted themselves, and desired 
Aaron to make them gods to go before them. Aaron 
said to the people, "break off the golden ear-rings 
which are in the ears of your wives, your sons and 
your daughters, and bring them unto me.*' (Ex. 32: 
2). So they did so, and Aaron made them a moulten 
calf, and set it up on high, and the people worshipped 

— 44 — 



it. Read all of Ex. ^2, and you will notice that the 
people were asking Aaron to make them something to 
go before them ; something to lead them. 

In the Christian dispensation, many are the pro- 
fessed followers of Christ who are asking for human 
inventions (instruments of music) to lead them in 
song and praise to the Lord ; something to go before. 

The golden calf was moulded and fashioned by a 
graving tool in the hands of Aaron. 

Instruments of music were invented and fashioned 
by man with tools for that purpose. 

Both were introduced into the worship of the Lord's 
people by man, contrary to the laws of God, 

There are some who, in comparing the golden calf 
to the organ, speak of the organ as ''the bleating calf," 
etc. Such statements tend to irritate the minds of those 
who differ from us and drive them away from investi- 
gation. But we should always use speech that would 
court investigation, if it is possible for us to do so. It 
is true that there is a striking analogy between the two. 

The Lord, in his specified commands to the children 
of Israel, said : "Thou shalt have no other gods before 
me." (Ex. 20:3; Deut. 5:7). 

The children of Israel said to Aaron: *'Make us 
gods to go before us. As for this Moses, the man that 
brought us up out of Egypt, we wot not what has 
become of him." (Ex. 31 : i). 

The golden calf was made and set upon high, and 
the people said : 'These be thy gods, O Israel, which 
brought thee up out of the land of Egypt." (Ex. 32 : 4) . 

God's special commands to Christians, when assem- 
bled, specifies: "Speaking to yourselves in psalms, 
and hymns and spiritual songs, singing and making 
melody in your hearts to the Lord." (Eph. 5: 19). 

"Teaching and admonishing one another in psalms 
and hymns and spiritual songs, singing with grace in 
your hearts to the Lord." (Col. 3: 16). 

— 46 — 



A prophecy of David concerning Christ and his 
church, reads: *'I will declare thy name unto my 
brethren in the midst of the congregation will I praise 
thee." (Ps. 22 \ 22). 

The Apostle Paul, being endowed with the gift of 
interpretation, makes David's psalms read: ''Saying, I 
will declare thy name unto my brethren, in the midst 
of the church will I sing praise to thee/' (Heb. 2 : 12). 

Why didn't Paul interpret David's psalm to read : 
**In the midst of the church will I praise thee with 
stringed instruments and organs, etc." (Ps. 150:4). 
I will tell you why. Paul was under the influence of 
the Holy Spirit, and instrumental music did not belong 
to the "all things" that Christ commanded his apostles 
to teach the Christians to observe. (See Matt. 28 : 20) . 
It was not among the ''all things" the Holy Spirit was 
to bring to the apostle's remembrance." (John 14 : 26) . 
If it had been among the "all things" to be taught by 
the apostles, they would have declared it ; for Paul says, 
"I have not shunned to declare unto you all the coun- 
sel of God." (Acts 20 : 27) . 

Those who love the Lord are not forced out in the 
great field of opinions to look for expedients, for every 
expedient, essential to spiritual life and growth, can 
be found in the Gospel. 

Again Paul says : "By him, therefore, let us offer 
the sacrifice of praise to God continually; that is, the 
fruit of our lips, giving thanks to his name." (Heb. 

18:15). 

Piaul, ill addressing the Roman brethren, said: 
"Now the God of patience and consolation grant you 
to be like-minded one toward another, according to 
Christ Jesus." (Notice the statement, "according to 
Christ Jesus"). "That ye may, with one mind and 
one molith, glorify God, even the Father of our Lord 
Jesus Christ." 

We see by these Scriptures that all audible sounds 

— 46 — 



in God's sanctuary, (the Christian assembly), are 
clearly specified to be made by the vocal organs of 
Christian men and women (by their mouths). 

Now, let us summarize by presenting some of the 
facts of the law and the Gospel: 

The children of Israel, tiring in their long wait for 
Moses' return (who had delivered them from Egyptian 
bondage), rejected the ten commandments, which they 
had heard, in thundering tones, as they stood at the 
base of Sinai, and asked for gods to be made with 
human hands, to go before them and to lead them. 

Many Christians who have been led out from the 
bondage of sin, by the Lord Jesus Christ, have become 
tired of waiting his second coming, and have rejected 
his specified commands, and cry out to their leaders, 
saying, "give us that which is made by human hands 
(the organ) to go before us, to lead us in our song and 
praise to God." 

There is, however, one very noticeable difference in 
the desires of Israel and the transgressing Christians. 

Israel, after hearing the voice of God in thunder- 
ing tones from the top of smoking Sinai, desired a god 
to go before them, to lead them, that would be quiet, 
that would not disturb them with noise. 

The transgressing Christians, who have never heard 
the voice of God in thundering tones, desire some- 
thing to lead them that can make noise enough to com- 
pletely drown the melody of the human voice. 

God made man's mouth and gave it a voice and 
sound. Man made the instruments of music, and gave 
them a voice or sound. If we follow the voice and 
sound of the mouth in song and praise to God, we are 
led by Christ and his apostles, who were led by the 
Holy Spirit. If we follow the sound of the instru- 
ment, which uninspired men have made, we are led by 
that which is wholly of man, and not of God. 

When Moses, coming down from the Mount, saw 

— 47 — 



the wickedness of the people, he cast the tables of 
stone down at the foot of the mountain, and they 
brake. Then Moses took the golden calf and burned 
it in fire and ground it to powder, and strew it upon the 
waters, and made the children of Israel drink of it. 
Then Moses called for all that were on the Lord's side. 
One twelfth of the people responded (the tribe of Levi 
came near). He commanded them to put every man's 
sword by his side, and go in and out and slay every man 
his brother, and every man his companion, and every 
man his neighbor; and three thousand lost their lives 
in the giving the law of Moses. 

On Pentecost, twelve men (the apostles), armed 
with the sword of the Spirit (which is the word of 
God (Eph. 6: 17), pierced the hearts of three thousand 
sinners, who were the same day made alive unto God. 

No w^onder Paul, when showing the difference be- 
tween the law of Moses and the Gospel of Christ, 
said: 'The letter (the law of Moses) killeth, but the 
Spirit (the Gospel of Christ) giveth life.'' (II Cor. 
3:6). 

Here I would remind the reader that Paul, in II 
Cor. and third chapter, beginning w^ith the third verse 
and closing with the seventeenth verse, is contrasting 
the la\v of Moses with the Gospel of Christ, showing 
the superior advantages of the Gospel of Christ over 
the law of Moses. The sectarian world refuse to see this 
all-important truth, which so vividly magnifies the 
glorious promises contained in the Gospel, far above 
the glory seen in the law of Moses. (II Cor. 3:9, 
10, 11). 

THE TABERNACLE. 

The pattern of the tabernacle, with its furnishings, 
including the court, as given by the Lord to Moses, 
when on top of Mount Sinai, is recorded in the 2Sth, 

— 48 — 



26th and 27th chapters of Exodus. But finish reading 
on through the book, to note the construction under 
way to the completion. 

Hear the word of the Lord to Moses: '*For see, 
saith he, that thou make all things according to the 
pattern showed thee on the Mount." (Heb. 8:5). 
(See Ex. 25:40; Num. 8:4; Acts 7:44). 

The Holy Spirit, speaking through Paul, in Heb. 
9:24 says, that ''Christ is not entered into the holy 
place made with hands, which is the figure of the 
true." No wonder the Lord was so determined to 
have the tabernacle made according to the pattern 
shown Moses on the Mount. For the church of Christ 
and even heaven itself are symbolized by the holy and 
the most holy places in the tabernacle, including the 
furnishings of each. 

Here the court must not be overlooked as a symbol. 
The tabernacle had two departments, and counting 18 
inches to the cubic foot, the first place was 15 feet 
wide, 15 feet high and 30 feet long. The second or 
most holy was a square: 15 feet wide, 15 feet long and 
15 feet high. The court was 150 feet long and 75 feet 
wide. 

The priest entered the court before he entered the 
first place in the tabernacle, and the first in the taber- 
nacle was entered before the second could be entered. 
Likewise, we must enter the world, before we can 
enter the church, and all who are accountable must 
enter the church before they enter heaven. 

Therefore, we see the court represents, or is, typical 
of the world. The holy place is a type of the church, 
and the most holy place is a type of heaven. The 
priests, serving in the court and tabernacle, were typi- 
cal of the Christians in Christ's kingdom or church. 
(I Pet. 2:5-9; Rev. 1:6; Rev. 5 : 10 ; Rev. 20 : 6) . 

The priest was compelled, under penalty of death, 
to make certain preparations in the court before he 

— 49 — 



could enter the holy place, and certain preparations, 
laws, rules, regulations, each at their proper intervals, 
were by the common priests, to be continually perpetu- 
ated, while the law existed. The common priests were 
not permitted to enter the most holy place. 

The alien sinner, under penalty of eternal death, 
must make certain preparations in the world before 
he can enter the church ; and after entering the church, 
there are certain laws, rules and regulations, each at 
their proper time and place and where there are in- 
tervals allowed, for performing certain Christian 
duties. We must not neglect the appointments which 
are binding on us during our lifetime here on earth. 

As the common priest could not, under penalty of 
death, slight or neglect any part of his duty made 
known by the law of Moses (a servant in God's house), 
neither can the Christian avoid the penalty of eternal 
conden. nation if he continues to slight or neglect his 
duty to Christ, set forth in his Gospel. For Christ is 
Son over his own house. (Heb. 3:6). (Read also 
Heb. 2: 2-3). 

The entrance to the court and tabernacle always 
faced the east when set up. The tabernacle was first 
set up, and then the ark of the covenant was carried 
into the most holy place. Then the inner veil, that 
separated between the holy and most holy place, was 
hung up in its place. Then Moses brought in the 
golden table, and placed it on the north side in the holy 
place (or tent of the congregation). Then he placed 
the candlestick on the south side, opposite the golden 
table, and lighted the lamps. And he placed the 
golden altar (of incense) in the tent of the congrega- 
tion before the veil. 

You please notice: That the golden altar, golden 
table, golden candlestick, were all three brought into 
the same room (the tent of the congregation). The 
golden altar of incense was immediately in front of 

— 50 — 



the ark containing the testimony (with inner veil be- 
tween them). And he burnt sweet incense on the 
golden altar, and then set the hanging at the door of 
the tabernacle. Then was the setting up of the taber- 
nacle, with all its furnishings, on the inside, com- 
pleted. Then the brazen altar was set up between the 
court gate and the tabernacle door, and the laver was 
placed between the brazen altar and the tabernacle 
door. Then was the court set up, and its gate hang- 
ings all made complete. (For proof, see Ex. 40: 17, 
to the close of the chapter). 

There are some who object to the golden altar 
being in the same room with the table of show bread 
and the golden candlestick, but all such objections are 
removed by the word of truth. Turn to Ex. 30 : 6-84 
beginning at verse 7, we read: "Aaron shall burn 
thereon sweet incense every morning, when he dresseth 
the lamps, he shall burn incense upon it." Verse 8: 
''And when Aaron lighteth the lamps at even, he shall 
burn incense upon it, a perpetual incense before the 
Lord throughout your generations." 

You notice that God commanded incense to be 
burned on the golden altar twice daily. Incense could 
not be burned in the most holy place, where the ark 
of the testimony was located but once in a year, 
and only on one certain day in the year. (Lev. 16). 
To enter the most holy place more than one day in the 
year to burn incense or sprinkle blood before the ark 
of the testimony, meant death to the violater. 

One more argument: The golden altar had two 
staves, by which it was carried about from place to 
place, which would indicate that God did not design 
that one man should move it from place to place. 
Besides, no one was permitted to be in the first place 
while the high priest was in the second place. So we 
see that the high priest could have no help in carrying 
the golden altar into the most holy place. But some 

— 51 — 



are so reckless as to declare that the golden altar is 
the golden censor, mentioned by Paul in (Heb. 9:4). 
But whatever the censor might be, it is evident that 
the high priest carried it out to the brazen altar, there 
to receive the fire in which he burned incense within 
the most holy place. (Lev. 16: 12-13). For the high 
priest or anyone else to have carried the golden altar 
out to the brazen altar, they would have died in the 
deed. All those things in the tabernacle had to be 
covered with the veiling and covering before they 
could be moved out of their place. (The common 
people were not allowed to gaze upon them). 

The Scripture just cited shows that the high priest 
could carry the censor, which he burned incense on, 
over the mercy seat (the lid of the ark between the 
cherubims). It could be carried in one hand, while 
he carried pure f ranencense in the other hand. 

Here I will insert a statement contained in the 
form of prayer for the feast of the new year, with 
English translation, revised edition. Hebrew Pub. 
Co., 83-87 Canal Street, New York, N. Y, 

The above authority, after mentioning the two 
goats and the bull or bullock, as we find it recorded 
in Lev. i6th chapter, says: "The high priest took a 
censor of pure gold, which was thin and light, and a 
long handle, and put into it three karwin of red-hot 
flaming coals. They then brought him a large spoon- 
ful of finest beaten incense, of which he took two 
handfuls, and put it into the lessor spoon, taking the 
censor in his right hand and the spoon in his left. He 
straightway went toward the veil and approached the 
staves of the ark, between which he put the incense, 
causing the smoke to ascend." (Lev. 16: 13). 

Through faith in God, the priest approached 
the altar of sacrifice through fear and trembling, and 
after he had made sacrifice, he would start for the 
tabernacle, stopping at the laver to wash his feet and 

— 52 — 



hands, then he would pass into the tabernacle, his 
service, typifying the service or work of an alien 
sinner before entering Christ's church, is now ended 
while he is serving on the inside of the tabernacle. 

The priest, under penalty of death, dared not move 
the brazen altar (or altar of sacrifice) and the laver 
inside the tabernacle. Alien sinners, when pierced 
to the heart by the sword of the spirit, which is the 
word of God (Eph. 6: 17), believe the testimony of 
the apostles concerning Christ and his remedy for 
sins, sacrifice their sins upon the altar of their hearts, 
and in godly sorrow that worketh repentence, that 
need not be repented of, they confess that Jesus is the 
Christ, the Son of the living God; passing on to the 
antitype of the laver (baptism), where they are buried 
in a watery grave, symbolizing the burial and resur- 
rection of Christ. 

All of this being done through faith, in the work- 
ings or promises of God (Col. 2: 12), we are separated 
from the world and by the Lord, and added to his 
church. We have now crossed the line of separation 
between the world and the church. We are no longer 
related to the world, but to Christ. Our relationship 
being changed, we enter upon new duties, as did the 
priest, who finished his duties to God in the court, 
entered the tabernacle to perform new duties, or 
duties of a different nature and for a different pur- 
pose. 

The alien sinners' duties to God, performed in the 
world, are for the purpose of bringing them into the 
church. From that on, all their duties to God are 
to keep them faithful in the church until death. 

When the priest entered the tabernacle, in his 
morning and evening service, he first approached the 
candlestick to dress the lamps and replenish the oil. 
Here are some things to think about. The candle- 
stick was made from a talent of beaten gold. It had 

— 53 — 



a main stem and six branches attached to the main 
stem. The main stem had four bowls, four knops, and 
four flowers, making twelve in all. Each of the six 
branches had three bowls, three knops, and three 
flowers, making nine on each of the six branches, and 
six nines are fifty-four ; and the twelve from the main 
stem are added, making sixty-six. 

We have thirty-nine books in the Old Testament 
and twenty-seven in the New Testament; added to- 
gether they make sixty-six. The seven lights or lamps 
on the candlestick very appropriately represent the 
seven divisions of the Bible. The three branches and 
their lights on the east, pointing toward the center 
light, representing history, law and prophecy of the 
Old Testament pointing toward the cross. The three 
branches on the west, with their lights pointing to- 
ward the center light, represent history, law and 
prophecy, of the New Testament pointing back to the 
cross. The center light, representing the four bio- 
graphical sketches of Christ, by Matthew, Mark, Luke 
and John, showing Christ to be the central attraction 
of the Bible, spanning time from creation to the cross, 
and from the cross to the end of time. 

His coming into the world at the time he did, and 
the way he did, and the mighty signs and miracles 
which he did, his crucifixion, burial and resurrection, 
all corroborating the prophecies of the Old Testa- 
ment, is proof positive of his divinity. The prophecies 
of the Old Testament concerning the new law that 
should govern Christ's holy institution (the church, 
fulfilled in the life-work of Christ's chosen apostles, 
who set in order the holy institution (the church of 
Christ), authorized by him and confirmed unto us by 
them that heard him (the apostles). ''God also bear- 
ing them witness, with signs and wonders and divers 
miracles and gifts of the Holy Spirit, according to 
his will." (Heb. 2.4). 

— 54 — 



Thus we have proof positive of the divinity of 
both Christ and his church. 

The priest next burns incense on the golden altar. 

On every Sabbath day it was the duty of the priest 
to remove the twelve cakes (six in a row), from the 
table of show bread, and place on the table hot bread 
in its stead. (Lev. 24:5-9, inclusive). 

You will also notice that the pure frankincense, to 
be burned on the golden altar, was placed on top of 
the bread. 

The court around the tabernacle had the sun for 
its light. 

The holy place had the candlestick for its light 
dispenser. 

The mercy seat, or covering of the ark, in the most 
holy place in the inner veil, had the cloud of the Lord 
for its light. (Lev. 16:2). 

In the world we have the light of reason (the wis- 
dom of men). 

In the church we have the light of revelation (the 
Bible, the wisdom of God). 

In heaven, God and the lamb will be the light of it. 
(Rev. 21 123). 

As the candlestick, with its lights, is a type of the 
Bible, and the only light furnished in the holy place, 
which is the true type of Christ church, so the Bible 
is the only light dispenser, in the antitype, the church. 

The candlestick furnished a complete light in the 
holy place. 

The Bible furnishes a complete light for the church. 

It meant death to the priest who dared to carry 
any other light into the holy place. 

It means eternal death to those who introduce any 
teaching in the church not taught by the Bible. 

As the priest performed his duties in the holy 
place by the light of the candlestick, so the Christian 

— 55 — 



must perform his duties in the church, by the light of 
the Bible. 

The first thing the priest did on entering the holy 
place in the tabernacle, morning and evening, was to 
trim the lamps and replenish the oil, in order to make 
the light more brilliant. 

So the Christians, when assembled on the first day 
of the week, blend their voices together in holy song 
service to the Lord. They read a portion of God's 
word. They, humbly bowing, approach the throne of 
mercy with their unselfish petitions. Then, with care- 
fully prepared lessons, lessons that have been medi- 
tated on during the week, they teach and exhort each 
other unto good works. 

The overseers, watching with all diligence that 
they may be able to detect any and all errors, should 
any occur, let them, as a loving father, in tenderness 
and mercy for the feelings of their children, point out 
the errors, encourage a more thorough and careful in- 
vestigation of the lessons to be taught in the assembly, 
and incourage all the brethren to a full sense of their 
duty of development in the knowledge of the Lord, 
and by so doing they will become brilliant lights in 
the church of our Redeemer. 

The priest next approaches the table of show bread. 
On top of the bread is the pure frankincense, a pro- 
tion of which he carries to the golden altar (altar of 
incense), which is separated from the ark of the 
covenant by the inner veil. And on this golden altar 
he burns the incense. This incense is an oflFering of 
the people. (For proof, see Ex. 25: 1-6, inclusive). 

You will see at the close of the 6th verse that 
sweet incense is included among the offerings of the 
children of Israel. To learn how the sweet incense 
was prepared, see Ex. 30 : 34 to close of chapter ; also 
Ex. 37:29. 

The gathering of the ingredients of the sweet in- 

— 56 — 



cense, and bringing it to the tabernacle an offering 
unto the Lord, is typical of the Christian laying by 
him in store, as the Lord has prospered him. (I Cor. 
16:2), and bringing it to the assembly (the church), 
an offering unto the Lord. 

And as the burning of the incense was typical of 
prayer, so the true Christian brings his prosperity, an 
offering unto the Lord, with the prayer in his heart, 
that it may be used to the glory of God, which can 
be fulfilled in supplying the needy and spreading of 
the Gospel. But this can be done, to the glory of the 
Lord, only by an impartial division of the prosperity 
among the needy, and supporting those who are spread- 
ing the Gospel, and a judicious use of the means re- 
ceived. But when all of this prosperity is used to 
support a preacher to do the work the Lord has ap- 
pointed, which is to be done by the overseers, who 
are to be selected from the membership of the con- 
gregation, then their prosperity is not used to the 
glory of the Lord. 

On each Sabbath day the priest approached the 
table of show bread, removed the twelve cakes, six in 
a row, and placed hot bread on the table, with the 
frankincense on top. (Lev. 24:5-9, inclusive). 

On each Lord's day, Christians are only required 
to bring one cake, and place it on the Lord's table. 

The twelve cakes represented the twelve tribes of 
Israel, twelve distinct bodies of people, and by law 
required to remain twelve separate and distinct bodies 
of people. (Num. 36:5-9). 

The one cake represents one body, of which Christ 
is the head (Eph. i: 22-23), ^^d by law it can not 
be divided into several different, distinct, separate 
bodies. (John 17:21; Eph. 4:4). 

As the twelve cakes were removed from the golden 
table, and afterwards eaten by the priest, so the 
Christians remove from the Lord's table the one cake. 

— 57 — 



and eat it in remembrance of Christ. ( It might be 
well to remark here that there are some thoughtless 
Christians who place light bread on the Lord's table. 
Puffed up bread could be eaten with propriety in honor 
to a puffed up Lord, but to him who died with a broken 
heart, without the leaven of malice or egotism in his 
soul, the unleavened bread would be more appropriate.) 

Moses placed the tables of stone, the ten com- 
mandment law beneath the mercy seat, upon which 
stood the two shining, golden cherubims. Between 
these cherubims, Aaron and the other high priest wit- 
nessed the presence of the Lord in their yearly ad- 
ministrations. 

The terms of the new covenant, of which Jesus 
is the mediator, are recorded beneath the mercy seat, 
in the holiest of all (heaven itself). Above this mercy 
seat, God, in his infinite wisdom and glory, reigns 
supreme, surrounded by the spiritual and infinite 
cherubims of eternal glory, that continually shout his 
praise. 

THE PREPARATION AND CONSECRATION OF THE PRIEST. 

Before any high priest, or common priest, could 
perform service unto God as priest, they were com- 
pelled by law to have their bodies washed entire. (See 
Ex. 29 : 4) . Following the washing of their bodies, 
they had blood put upon the tip of their right ears 
and on their right thumbs, and on the great toe of 
the right foot. (Ex. 29:20; Lev. 8:6-23). 

Here we notice that the washing was done before 
the blood of consecration was applied. Before we 
can come to the atoning power of the blood of the 
lamb of God, we too must have our bodies bathed 
entire in the waters of baptism. 

Whatever was first in the type, must of necessity 
te first or simultaneous in the antitype. 

— 58 — 



(The following will explain) : 

Before Adam's side was opened, a deep sleep came 
upon him. 

Before Christ's side was opened, a deep sleep, the 
sleep of death, came upon him. 

From Adam's side was taken that which was form- 
ed into a bride for him. 

From Christ's side came forth that which was to 
cleanse a bride for him. 

From Adam's side a rib was taken. 

From Christ's side flowed, simultaneously, both 
blood and water. (John 19:34; I John 5:8). 

Adam slept before he possessed a bride. 

Christ slept (the sleep of death) before he pOvS- 
sessed a bride. 

To learn God's requirements of the hight priest 
and his wife, who she shall be and who she shall not 
be, and that the priest's body must be absolutely per- 
fect, without blemish, read Lev. 21, from the loth verse 
to the close. 

It took both Moses and Aaron to typify Christ in 
his official capacity. Moses, as law giver; Aaron as 
high priest and intercessor. 

Christ in his kingly office is law giver, and great 
high priest, and intercessor. 

The high priest, with perfect body, free from every 
blemish, was type of Christ, who gave to the world 
an example of one perfect character in the flesh. "And 
though he were a son, yet learned he obedience by 
the things which he suffered ; and being made perfect, 
became the author of eternal salvation unto all them 
that obey him ; called of God a high priest, after the 
order of Melchisedec." (Heb. 5:8-10). 

The high priest's wife, a chaste virgin, a type of 
Christ's church, which he gave himself for, "that he 
might sanctify it, having cleansed it by the washing of 
water with the word, that he might present it to himself 

— 59 — 



a glorious church, not having spot, or wrinkle, or any 
such thing; but that it should be holy and without 
blemish/' (Eph. 5:26-27, R. V.) 

The high priest went into the most holy place but 
once a year. (Ex. 30: 10; Heb. 9: 7-25). 

Christ entered heaven (the holiest of all) but once. 

The high priest entered into the most holy place 
with the blood of animals. (Lev. 16: 13-16). 

Christ entered heaven with his own blood. (Heb. 
9:12). 

The two goats which the high priest cast lots for 
(Lev. 16:8), typified Christ's death and resurrection. 

The goat killed for the sin offering was typical of 
Christ, who was killed for our sin offering. 

The scape-goat that Aaron laid his hands on and 
confessed over it all the iniquities of the children of 
Israel, was typical of Christ, who gave himself for us, 
that he might redeem us from iniquity. (Titus 2: 
14; Heb. 9:28). 

The fit man, who was sent away with the scape- 
goat, assisting it in its escape to the wilderness (Lev. 
16: 21), was typical of the Holy Spirit assisting Christ 
in his escape from the grave. 

The fit man releasing the scape-goat from a domes- 
tic, and giving it freedom and liberty, was typical 
of the Holy Spirit releasing Christ from the Roman 
guard, and liberating him from the power of man. 

The fit man, bearing the scape-goat to a land not 
inhabited, was typical of the Holy Spirit bearing 
Christ away to a place not inhabited by mortal man. 

There was no one in the holy place when the high 
priest was making an atonement for himself and all 
Israel in the most holy place. (Lev. 16:17). So 
there could be no one in the church (God's spiritual 
house, I Pet. 2:5), when Christ entered into heaven 
(the holiest of all) with his own blood, to make atone- 

— 60 — 



ment, by which all mankind may be blessed if they 
will. 

The court of the tabernacle was a type of the 
world ; the holy place in the tabernacle a type of the 
church; the most holy place a type of heaven. The 
high priest passed from the court, through the holy 
place, into the most holy place, to make atonement for 
Israel ; then back through the holy place to the court, 
with God's blessing to Israel. 

So, in order for Christ to be antitype of the high 
priest (in service performed), he must pass from the 
world through the church into heaven, the holiest of 
all; and after he has made atonement, pass back 
through the church with a blessing to the world. 

The chosen apostles were the antitypes of the holy 
place in the tabernacle. They were a chosen body, but 
without the Spirit. They were clean through the 
word which Christ had spoken unto them. (John 15: 
3). They were in the world, but not of the world. 
(John 17: 14-16). They were the Zion of prophecy; 
for out of Zion shall go forth the law. (Isaiah 2:3; 
Mic. 4:2). 

Christ led the apostles out as far as Bethany, and 
when he had blessed them, he was parted from them 
and carried up into heaven. (The holiest of all). 
(Luke 24: 50-51). And when Christ had finished the 
atonement in heaven, he came back through the church 
(the apostles), in the person of his agent (the Holy 
Spirit), with a blessing to the world (Acts 2), the 
Gospel of salvation (Rom. 1:16), which endureth 
forever (I Peter 1:25). 

When God sent fire from heaven to consume Abel's 
offering, he showed his approval and acceptance of 
an oflFering for individual worship, which served God's 
purpose through the patriarchal dispensation. 

When God sent fire down from heaven to con- 
sume the oflFering on the brazen altar (Lev. 9:24), 

— 61 — 



which was located between the court gate and the 
tabernacle door (Ex. 40: 17, to close), he showed his 
approval and acceptance for an offering for one nation 
of the people, the Israelites (Deut. 5:1-3), which 
served God's purpose throughout their generations, or 
Mosaic dispensation. 

When God sent cloven tongue like as fire (the anti- 
type of fire sent down on the altars) on the apostles, 
on the first Pentecost after Christ's resurrection, he 
showed his approval and acceptance of an offering for 
every nation, kindred and tongue ; which offering was 
made to serv^e God's purpose throughout the entire 
Christian dispensation. 

The first six verses of the 6th chapter of Hebrews, 
is easily understood by those w^ho are familiar with the 
typical service of the high priest. His repeatedly 
laying on his hands on the bullock, the goats, one for 
sin offering and the scape goat ; his repeated washings 
in the laver (called baptisms, by Paul), all of which 
was pointing forward to Christ's death and resurrec- 
tion, which Paul shows, have served their purpose, 
and become dead works. 

Paul shows the Hebrew Christians that it would 
be folly for them to go back to the performance of 
those things which pointed forward to those things 
already fulfilled. 

It was very hard for the Hebrew Christians to 
give up the law which was nailed to the cross. (See 
Acts 21:18-24). Our service, as Christians, points 
back to the cross and the resurrection. We could not 
be on both sides of the cross at the same time. Paul 
tried it once, after he became a Christian, when he 
went into the temple to purify himself, according to 
the custom of the law of Moses. I refer you again to 
the reading of Acts 21 : 18-24. But when the seven 
days (which it took to accomplish the purification), 
were almost ended, which according to the law of 

— 62 — 



Moses must be followed up with an offering for sins. 
(See Numbers 6: 13-15). 

Had Paul accomplished all that he undertook to 
do, what would he have done? Answer: He would 
have gone back to the blood of animals, which pointed 
forward to the cross, and he would have been troding 
under foot the Son of God, and have counted the blood 
of the covenant an unholy thing. (Heb. 10: 29). But 
the Lord was watching Paul, and permitted a mob to 
rush in the temple and take Paul out, and then he was 
placed under arrest, and finally carried to Rome a 
prisoner. 

We have no account of Paul again trying to serve 
God under the old law ; but we notice that he repeated- 
ly shows that the law of Moses is taken out of the 
way. Whenever I read Gal. 2 : 6, I always think of 
the trouble Paul got into when he was trying to get 
under the law of Moses, and what he seemed to think 
of his counselors. (Acts 21:18-24). 

CROSSING THE JORDAN. 

(See the Book of Joshua). 

The Caananites felt perfectly secure froni an at- 
tack from their enemies across the river, at the time 
of harvest, for the Jordan was a swift and dangerous 
stream to cross, and besides it overflowed its banks 
all the harvest seasons ; but their feelings deceived 
them. But this was God's opportune time to furnish 
the Caananites with a complete surprise. 

The Lord commanded Joshua to instruct the priests 
who carried the ark of the covenant, to pass on be- 
fore the people; and when the feet of the priests 
touched the brim of the waters of Jordan, that the 
waters which came down from above would form into 
a mighty wall, and the waters below would pass on. 

Then the priests, bearing the ark, passed on to the 

— 63 — 



middle of the river until all Israel had passed over. 
And[ when the feet of the priests that bore the ark 
came upon the opposite shore, the waters of 
Jordan returned unto their place, and overflowed its 
banks, as they did before. (Josh. 4: 18). 

When the people west of Jordan heard that the 
Lord had dried up the Jordan and let Israel across, 
their heart melted, neither was there spirit in them 
any more because of the children of Israel. (Josh. 

5:1). 

The Lord had the children of Israel to make cer^ 
tain preparations. 

Then he commanded them to pass up to Jericho, 
which was straightly shut up. The Lord commanded 
them to pass around Jericho once a day for six days, 
and on the seventh day they were to pass around it 
seven times, and then the priests were to blow the 
trumpets, and then all the people were to give a mighty 
shout. This done, the Lord had promised that the 
walls of Jericho should fall flat. All was carried out 
according to the Lord's commands ; and the Lord sent 
the promise, but not until every command had been 
obeyed in the order God had given them. 

The children of Israel were successful in their 
Battle against Jericho. But the Lord had com^nanded 
that the gold, silver, brass, iron and vessels were to 
be consecrated to the Lord. No one was to make 
private use of them. But Acham saw a gold wedge of 
fifty shekels, and two hundred shekels of silver, and a 
goodly Babylonish garment, and coveted them. 

So when they went out against Ai there was sin 
in the camp of Israel, and the Lord had removed his 
presence from Israel, and the Israelites were defeated 
by the men of Ai. 

God does not keep company with sin. As soon as 
Israel removed the sin from their midst in the way 
that God commanded them to do, then God came back 

— 64 — 



to them with his presence, and Ai was destroyed by 
Israel. 

Sinner friend, take warning from the example just 
given, for you may think that you can quit your sin- 
ning, and without freeing yourself from them in the 
way the Lord has directed you to do, begin to live 
better and do better, that the Lord will bless you ; but 
God's blessing and presence follows obedience. They 
don't come before obedience, except in commands to 
be obeyed. 

In order for Israel to remove sin from their midst, 
Achan had to be killed, according to God's law. 

In order for the alien sinner to get his sins, already 
committed, removed, they must be killed, according to 
God's law. Any law that you or your friends, no 
matter how religious they are, will not do the work. 
No law, or think so, of man, will cause God to change 
his law to save. All efforts on the part of man to get 
saved, by their own think so's, only tend to anger the 
Lord and drive him farther from them. You can 
serve the Devil with your think so's and opinion, but 
you can not serve the Lord, only according as his law 
directs. 

Paul says: '*Be ye followers of me, as I also am 
of Christ." (I Cor. ii:i). Here Paul has placed 
the limit on how far we can, with safety, follow the 
preacher. Whenever the preacher follows the law 
of Christ, it will be safe to follow the preacher; 
but you say, how are we to know that the preacher is 
following Christ? Answer: The law of Christ can 
be found in the New Testament. But you say you do 
not understand it. You talk and act as though you 
thought there was something wrong, either with the 
law of Christ, or your intelligence. God created man 
and gave him intelligence. God created the law of 
Christ and adopted it to man's intelligence. If man's 
intelligence will not receive and understand the law 

— 65 — 



of Christ, it is man's fault; for the law of Christ is 
perfect, and man's intelligence would be all right if 
treated as the Lord has directed. But oh, vain man, 
what use are you making of that precious gift of 
heaven (your intelligence) ? Are you using it to 
destroy yourself? There are many ways to do this, 
but only one way to save yourself. 

CITIES OF REFUGE. 

(See Num. 35). 

God commanded that the Israelites appoint six 
cities of refuge, three on the east of Jordan, and three 
on the west of Jordan. Roads were to be prepared to 
those cities. ''Prepare thee a way.'' (Deut. 19:2-3). 

The cities of refuge were for the manslayer who 
had accidently killed some one, who did not have 
murder in his heart. An avenger or revenger, was 
one who had authority to. rush upon the man-slayer 
and kill him, providing he could do so before the man- 
slayer could reach one of the cities of refuge. But 
the revenger did not dare enter into the city of refuge 
to take the life of the manslayer. 

The manslayer was commanded to enter a city of 
refuge and remain inside the city during the lifetime 
of the high priest who was high priest when he entered 
the city of refuge. But if the high priest died, then 
he was at liberty to return to his own city or former 
home. 

God was not responsible for the death of the 
manslayer if killed on the outside of the city of refuge 
by the revenger. In such case, the blood was on his 
own head. He should have started sooner and made 
a stronger race. But, if the revenger entered into the 
city of refuge and killed the manslayer, then God was 
responsible (through his law), and the revenger was 
dealt with as a murderer. 

— 66 — 



How long, dear reader, do you think this manslayer, 
who had accidently killed his neighbor, would wait be- 
fore he would make up his mind to start for a city of 
refuge ? 

Inside the city of refuge, God's law was security 
for his life. Outside a city of refuge there was no 
security offered him; no not even though he fainted 
from overexertion in trying to reach the city of refuge. 
The security was on the inside of the gate of the city, 
not on the outside. 

The six cities of refuge, and the roads leading to 
the gates of the cities, were prepared by man, and for 
the benefit of the Israelite. The same law governed 
each of the six cities. They were located so as to fur- 
aish ample accommodations for all Israel. 

God has made a city of refuge and prepared a road 
or way leading into the city, the church of Christ, pur- 
chased by his own blood. (Acts 20:28). He gave 
himself for it ''Husbands, love your wives ; as Christ 
also loved the church, and gave himself for it; that he 
might sanctify and cleanse it with the washing of 
water by the word." (Eph. 5:25, 26). 

The way into the church is through faith, repent- 
ance, confession and baptism. 

God holds man responsible for any rubbish, false 
teaching, fogs and mysticism of paganism, or any other 
obstruction that would keep the manslayer (the sin- 
ner) from reaching God's city of refuge in safety. 

The Devil and his sanctified servants are watching 
for you, sinner; and if they can keep you from dis- 
covering the way the Lord has prepared, they will do 
it. Do you wish to know how to detect them? A 
dissatisfaction with the word of God is very noticeable 
when they are being pressed with the apostle's teach- 
ing. They are not satisfied with the new will, and 
read mostly from the old will, or from a book of man's 
device. They draw away the young by making them 

— 67 — 



leaders of human societies, or cities of destruction. A 
striking contrast is very noticeable here. For in God's 
city of refuge none but the aged Christian man be- 
comes a leader through God's appointments. (See I 
Tim. 3 ; and Titus i). 

In God's city of refuge may be found many con- 
gregations for the accommodation of the people. But 
the same law governs each. 

The alien sinner is the antitype of the manslayer. 
Death is the avenger or revenger. 

The church of Christ is the antitype of the cities 
of refuge. 

The way into the church is the antitype of the 
way prepared to the cities of refuge. 

Christ is our high priest and the antitype of the 
high priest of Israel. 

Eternal life is the reward offered to those who 
enter into the church, our city of refuge, and abide 
therein until death, or as long as Christ our high 
priest lives. 

Dear sinner friend, if death, which is our revenger. 
overtakes us before we enter into the church, our city 
of refuge, God is not responsible for our eternal des- 
tiny. Our blood is upon our own heads. But, if we 
enter the city of refuge, the church of Christ, and abide 
therein, and death co:i:es on us while faithfully abiding 
in the city of refuge, then God, by his law, holds him- 
self responsible for our eternal destiny, and will take 
us to the mansion which Christ has prepared for us. 

If the m.anslayer who had entered a city of refuge 
would step outside of his city, during the lifetime of 
the high priest who was high priest when he entered 
into the city, and the revenger found him on the 
outside and killed him, then his blood was on his own 
head. He should have remained inside the city. 

So if we enter the church, our city of refuge, and 
backslide and death, our revenger comes upon us and 

— 68 — 



slays us on the outside. God is not responsible for us. 
Our blood is on our own head. We should have re- 
mained inside of the city of refuge. 

The manslayer, though he did venture out of the 
city of refuge and made his way back into his city of 
refuge, escaping the revenger, was secure while he 
remained on the inside. 

The backslider may wander outside the city of 
refuge (the church), and come back before the re- 
venger (death) comes upon him, or her, and make 
sure their eternal happiness. But the best plan is when 
you once get into the city of refuge to stay there until 
the Lord calls you hence. 

Good intentions alone never put the manslayer 
into a city of refuge. His desire to save his life 
forced him to enter upon the prepared way and make 
lively use of the oieans God had given him. 

Good intentions alone will not secure eternal hap- 
piness for the sinner. He must enter upon the way 
prepared by the Lord, and use the means God has 
given him. 

The Philistines capture the ark of God. (I Sam., 
4th and 5th chapters). The Philistines carry the ark 
of God into their heathen temple, and set the ark be- 
side their idol god, Dagon, in the house of Dagon. 

In the morning, the Philistines enter their temple, 
and they discover that Dagon was fallen on his face, 
and they took Dagon and set him in his place again. 

**And when they of Ashdod arose early on the 
morrow, behold Dagon was fallen upon his face to the 
ground before the ark of the Lord, and the head of 
Dagon and both the palms of his hands were cut off 
upon the threshold ; only the stump of Dagon was left 
to him." (I Sam. 5: 3-4). 

In the ark of God was the ten commandment law, 
the two tables of stone, testifying, 'Thou shalt have 
no other gods before me/' This accounts for Dagon's 

— 69 — 



position and condition, in the presence of the ark of 
God. 

The true servant of God can take the sword of the 
Spirit, which is the word of God (Eph. 6: 17), and 
cut to pieces all idolatrous teaching and practice. 
Those idolatrous teachers can not stand the piercing 
truths of the Gospel, but try to cover up their decep- 
tion by saying: ''We don't believe in arguing; we 
think it wrong to argue." I, too, think it wrong for 
poor, weak man to even attempt to put up an argu- 
ment against the strong tower of God (his word), but 
allow willingly all false teaching to meet the fate of 
Dagon. The men of Ashdod, when they found out 
that the ark of God, containing the ten commandment 
law, could not be adopted and used without harm to 
their idol gods, sent it back to the people of God (the 
Israelites). 

If all those mixers (who are the antitype of the 
men of Ashdod) would do as the men of Ashdod did. 
then the Bible would not be found on the pulpit desk, 
placed there beside a man-made creed (the antitype 
of Dagon), but would be sent home to the church of 
Christ, whose members in all of their religious teach- 
ing and practice use nothing but the New Testament 
to guide and direct them. 

The Philistines decide on a plan for sending the 
ark of God back to Israel. They made a new cart, and 
yoked two wild cows to it, set the ark of God on the 
cart, after taking the calves home. They turned the 
cows loose. Their plan was a success, God guiding 
the ark back to Israel. 

There are some people even in this enlightened 
age who regard God's written word as a dead letter. 
But Paul says : "The word of God is living and active 
and sharper than any two-edged sword, and piercing 
even to the dividing of soul and spirit," etc. (Heb. 
4: T2. A. R. V.) 

— 70 — 



When the ark of God returned to Israel at Beth- 
Shemesh (I Sam. 6:19), 50,070 men of Israel lost 
their lives for locking into the ark of God. Was it 
the dead letter on those tables of stone that killed 
them? I would rather conclude that it was the living 
active word of God that killed them for violating his 
holy comaiandments contained therein. 

We now ask the reader to examine I Chro. 13th 
chapter. Here we notice that David calls Israel to- 
gether for the purpose of moving the ark of God. 
The Philistines had sent the ark home on a new cart, 
with cows hitched to the cart. So David, with Israel, 
set the ark of God on a new cart, and hitched oxen to 
it, and they were getting along fine until they came 
to the threshing floor of Chidon. There the oxen 
stumbled, and Uzza put forth his hand to stay the 
ark, to keep it from falling off. 

Was not Uzza's intention good ? Surely he thought 
he was doing right. What did Uzza's good intention 
do for him? Answer: His good intention led him 
to violate the law of the Lord. 

Do you think from the reading of this 13th chapter 
of I Chron., that David's intention was to get Uzza 
killed? If not, then don't you think David's intention 
was good when he set the ark of God on a new cart 
to carry it up to his city? If David's intention was 
good, what then was the trouble? 

Let David answer. His answer can be found in 
I Chron. 15th chapter. The death of Uzza caused 
David to realize that his good intention had led him 
to violate God's holy commands. So being an honest 
man, and wishing to render acceptable service to God. 
his good intention led him to investigate the law of 
God to Israel, and that law informed him that none 
but Levites should carry the ark of God. (I Chron. 
15:2). 

That they bare the ark of God on their shoulders, 

— 71 — 



with the staves thereon (verse 15), they were to 
sanctify themselves (verse 12). David said: ''Be- 
cause you did it not at the first, the Lord our God 
made a breach upon us, for that we sought him not 
after the due order." (Verse 13). 

So we see that God had a due order in David's 
time; and the due order was found in the law of 
Moses. David neglecting to search the law of the 
Lord for his due order, got into serious trouble. 

Christ has a due order directing alien sinners how 
to become Christians, and a law directing Christians 
how to live as such. This law was dedicated by the 
blood of Christ, and can be found in the New Testa- 
ment. 

Shall we, like David, wait until we get into trouble 
with the Lord before we search out the due order? 
I fear it will be too late then. Paul says: 'Tt is a 
fearful thing to fall into the hands of the living God." 
(Heb. 10: 31). 

''But whoso looketh into the perfect law of liberty, 
and continueth therein, he being not a forgetful hearer, 
but a doer of the work, this man shall be blessed in 
his deed." (Jas. i : 25). 

The brazen serpent, or serpent of brass, is a type 
of Christ. 

Those who were bitten with fiery serpents were 
offered their lives on condition that they look upon 
the serpent of brass. (Num. 21:4-9). 

Those who are afflicted with sin are offered eternal 
life on the conditions of the Gospel. (Rom. i : 16). 

But you ask: Suppose a man was bitten by one 
of those fiery serpents, and not at the time when he 
could behold the serpent of brass, but intended to get 
around in a short time where he could look upon it: 
but really he did not think he was in any immediate 
danger; but all at once he got so sick he could not 
move. Would the Lord let him lay there and die? 

— 72 — 



It is written, many did die, but those who were bitten 
and beheld the serpent of brass, lived. 

Again it is written: ''Wide is the gate and broad 
is the way that leadeth to destruction, and many there 
be which go in thereat/' But it will take a wide gate 
to let those supposedly presumptuous, broad-minded 
fellows through. 

It is also written: "Straight is the gate and narrow 
is the way which leadeth unto life, and few there be 
that find it." And we have got to become so narrow 
that we will flatly refuse to teach or practice anything, 
as religious service to the Lord, not found in the 
Gospel of the Son of God. Then, and not until then, 
may we hope or expect to squeeze through the straight 
and narrow way. 

THE NILE RIVER. 

The Nile River may very appropriately be used 
to paraphrase the Roman Catholic Church, with its 
fruits. The River Nile was an inundation. Its waters 
were supplied by Lake Victoria. The branches that 
we see on the map, may be supposed by many to be 
tributaries. But not so; they were ejectors. The 
waters coming from Lake Victoria were through those 
irrigating ditches, ejected into the great sea, or Medi- 
terranian Sea. Immediately after the harvest, Lake 
Victoria would boil over, sending her waters down 
the Nile, spreading over the delta of Egypt, preparing 
the soil with moisture for another harvest. 

The Roman Catholic Church is an inundation of 
the Church of Christ. Its great stream of false doc- 
trines, boiling up from its confines, chasing down the 
ages, spreading as it goes, and through the would-be 
reforms, has ejected its poisonous teaching out on 
the ^reat sea of humanity. 

The Roman Catholic Church claims to be the 

— 73 — 



mother and mistress of all churches. The Nicene 
Creed reads this way : "I acknowledge the Holy Cath- 
olic Apostolic Roman Church as the mother and mis- 
tress of all churches." 

Can they prove their claims? We answer: Not 
quite, for Christ has no such mistress. Here is where 
they make one mistake in their assumptions. 

If the Roman Catholic Church would modify her 
claim so as to read : ''I, the Roman Catholic Church, 
am the mother of all creed churches/' then she could 
prove her claim absolutely by the facts of history. 

Every reform church, which has a man-made creed, 
gets its authority for the creed from the Roman Cath- 
olic Churche It is conclusive, then, that every church 
whose government is based on a human creed, owes 
its very life and existence to the church that formu- 
lated the first human creed. So we have reform 
upon reform, and reform upon reform, without a sin- 
gle detachment from the thing to be reformed. 

Had all those reformers hit upon the plan of a cop- 
plete restoration of apostolic teaching and primitive 
Christianity, calling Bible things by Bible names, they 
would have severed themselves from every kindred 
tie that now binds them to the first creed-making 
church. They would then have been giving all glory 
and praise to the Lord. 

LEPROSY, A TYPE OF SIN. 

Leprosy is a disease infecting the flesh of man, and 
it defies the intelligence of man to find a remedy for 
its cure. God's law alone can heal the leper. 

Sin is a malady that contaminates the character of 
man, and nothing but a complete surrender of man's 
will to the will of God, and intelligent obedience to 
God's written law, will separate between man and sin. 

From the giving the law of Moses at Sinai until 

— 74 — 



Christ's advent into the world, we only note one case 
of God healing a leper who was not an Israelite. But 
even in this case the leper was required to obey God's 
special commands to him. We are writing of Naaman, 
the Syrian captain (II Kings 5). He was not an Is- 
raelite, and he was not required to obey the law for 
the leper given to Israel ; besides the law to Naaman 
only required a few minutes' time to be made clean, 
while the law to Israel required seven days. 

But note Naaman's conduct: When Elisha told 
him to ''go dip in the Jordan seven times, and thou 
shalt be clean" (II Kings 5: 10), he went away in a 
rage. What did he say? '1 thought, he will surely 
come out to me, and stand and call on the name of the 
Lord, his God, and strike his hand over the place and 
recover the leper. Are not Abana and Pharpar, rivers 
of Damascus, better than all the waters of Israel ? May 
I not wash in them and be clean? So he turned and 
went away in a rage." (II Kings 5: 11-12). 

What was Naaman's trouble? In the first place, 
he met with disappointment, for instead of preparing 
his mind for a full and complete surrender to the will 
and law of God, through his prophet Elisha, Naaman 
had been planning a law for the prophet of God to 
perform. The Lord himself acquiesing, and the com- 
mand of God, through Elisha, was a complete surprise 
to him. Naaman was a heathen, and the heathen 
made their gods, and made their own laws to worship 
them by, and they did then, and still do, a great deal 
of speaking to their gods, thatj the Lord of heaven 
never commanded them to speak. (Deut. 18:20). 

Naaman's servant said unto him: "My Father, if 
the prophet had bid thee do some great thing, wouldest 
thou not have done it? How much rather then, when 
he saith, wash and be clean?" (Verse 13). 

So Naaman submitted to the law of the Lord, and 
was made whole. The religious world of today is 

— 75 — 



composed of mostly Gentiles, descendants of the 
heathen of long ago, and that accounts for so many 
of the would-be Christians among the Gentiles treating 
the Lord as though he were an idol, by making their 
own rules to regulate their religious bodies, and cre- 
ating their own laws to worship him by. 

This accounts for so many seeking great things. 
This accounts for so much of this talk about having 
power with God. The heathen of long ago had power 
with their gods, 

Naaman did not like the water the Lord com- 
manded him to wash in. He seemed to think the 
waters of Damascus far better than the waters of 
Israel. 

The heathen of today don't like the way the Lord 
has commanded the washing to be done. They prefer 
the heathen way to the Lord's way. In fact, they 
even speak of the Lord's way as a disgraceful affair. 

The law to Israel for the leper can be found in 
Leviticus, 13th and 14th chapters. Lev. 13:45-46, 
shows some things the lepers in Israel had to do in 
order to be healed, and none could be healed without 
strict obedience to the law, except those healed by 
Jesus. 

We now turn to the 12th chapter of Numbers. 
Aaron and Miriam spoke against Moses. Miriam is 
smitten with leprosy. Aaron confesses their sin and 
asks Moses to heal her. Moses, a mighty man of 
God, who received the law of God and delivered it to 
Israel, even the law for cleansing the leper; he who 
spoke and the earth opened her mouth, and Korah, 
Dathan and Abiram and their company go down into 
the pit. (Num. 16). It was he who made the serpent 
of brass. It was he whom the Lord talked face to 
face with, and really it does appear that Moses had 
some power with God. But, he did not have the power 
to pray around God's law for the cleansing of the 

— 76 — 



lepers in Israel; for when Miriam was smitten with 
leprosy, Moses cried unto the Lord, saying, "Heal her 
now, O God, I beseech thee." But instead of answer- 
ing the prayer of this mighthy man, God just sin^ply 
called his attention to the law for leprosy, already 
given, by saying to Moses, "If her father had but 
spit in her face, should she not be ashamed seven 
days ? Let her be shut out from the camp seven days, 
and after that she shall be received in again/' So 
Miriam was compelled to rent her clothes. She had 
to put a covering over her lips. She had to cry, un- 
clean, unclean. She had to dwell by herself without 
the camp seven days. (Lev. 13:45-46). 

God's law for alien sinners can only be found in 
the New Testam.ent, and right here I wish to make 
a broad and sweeping statement, especially for the 
Gentiles now living, or who may live, from now on 
until the judgment, that all law given and confirmed 
from the day the Lord came down on smoking Sinai, 
and in thundering tones delivered the ten command- 
ment law, until Christ was crucified on the cross, was 
delivered expressly for the Israelite alone. Salvation 
for the Gentile can not be in the laws of God, between 
these dates. Since the cross, Jew and Gentile are 
under like obligation to the Gospel of Christ. For the 
Scripture hath concluded all under sin (Gal. 3:22). 
and every individual who wishes to be separated from 
their alien sinners and be reconciled to God, must turn 
to the acts of the apostles, which records the conver- 
sions of both Jews and Gentiles. 

Beginning with Peter's sermon delivered in Jeru- 
salem, on the first Pentecost after the resurrection of 
Christ, and recorded in the 2nd chapter of Acts, where 
you notice the first converts to the Gospel of Christ, 
notice what is said of them: "Then they that gladly 
received his word were baptized. And the same day 

— 77 — 



there were added unto them about three thousand 
souls/' (Acts 2:41). 

Whose word did they gladly receive? Answer: 
The word the Holy Spirit gave Peter utterance to 
speak. But where can the word they gladly received 
be found ? It can be found in Acts 2 : 38. 'Then 
Peter said unto them, repent and be baptized, every 
one of you, in the name of Jesus Christ, for the re- 
mission of sins, and ye shall receive the gift of the 
Holy Spirit." 

There are several object lessons on conversion 
found in the book of Acts. We will give you the refer- 
ences to som.e of them. The first, in Acts 2 : 38-41 ; 
the second, in Acts 4:4; the third, in Acts 5 : 14; the 
fourth, in Acts 6:7; the fifth, in Acts 8: 12-13; the 
sixth, in Acts 8 : 36-37-38 ; the seventh, in Acts 9 : i- 
18 and 22\ 16; the eighth, in Acts loth chapter (Cor- 
nelius and his household) ; the ninth, in Acts 16: 14- 
15; the tenth, in acts 18: 7-8; the eleventh, in Acts 19: 
1-6; the twelfth, in Acts 19:18. We could give 
more, but will allow these to answer. 

In the first object lesson, we find the command to 
repent and be baptized, followed with the promise of 
remission of sins. (Acts 2:38). In verse 41, they 
that gladly received (or believed) his word, were 
baptized. So you see that in the first object lesson 
we find faith, repentance, baptism, followed up with 
the promise, remission of sins. In the sixth object 
lesson (Acts 8:36-38), the eunuch confesses his belief 
that Jesus Christ is the Son of God. We find also in 
the twelfth object lesson (Acts 19: 17-18), that con- 
fessing Christ is mentioned. And this was known to 
all the Jews and Greeks also dwelling at Ephesus ; and 
fear fell on them all, and the name of the Lord Jesus 
was magnified. (Verse 17). How did they magnify 
the name of the Lord Jesus? Answer: By believing, 
confessing and showing their deeds. (Verse 18). 

— 78 — 



We have shown to the reader that faith, repentance, 
confession and baptism are found in the object lessons 
on conversion. All are "acts" of obedience, to be per- 
lormed by the alien sinner, in order that they be 
divinely converted, and come to the promise of the 
remission of their sins already committed. Whatever 
is found as an act, to be obeyed in one conversion, is 
found or implied in all other conversions to Christ; 
for we are commanded to walk by the same rule and 
mind the same things. (Phil. 3: 16). 

There are some who leave out confession when 
enumerating the terms in conversion; but Paul says: 
'Tor with the heart, man believeth unto righteousness, 
and with the mouth, confession is made unto salva- 
tion." (Rom. 10: 10). 

But some who are confused in regard to conver- 
sion will ask: What about the conversion of Saul of 
Tarsus? (Acts 9). What about the conversion of 
Cornelius and household? (Acts 10). 

I anwer : That the tenr.s of conversion for their 
obedience was the same that we have discovered in 
the object lesson already presented, but the convincing 
power used in Saul's case was never used before nor 
afterward. The reason why it was necessary in Saul's 
case was for the reason that he was especially called 
to the apostleship, and it was important that he see 
Jesus after his resurrection, to enable him to bare 
witness to the Gentiles of the resurrection of Christ. 

The sight of Jesus in his glorified state made Saul 
blind. How did it effect your eyes, sinner friend, when 
you saw a light ? Did the Lord tell you that he would 
send you to open the eyes of the Gentiles, to turn them 
from darkness to light, and from the power of Satan 
unto God, that they may receive forgiveness of sins? 
(Acts 26: 17-18). The Lord appeared unto Saul for 
this same purpose. Saul did not receive the baptism 
of the Holy Spirit while on his way to Damascus, as 

— 79 — 



many suppose that he did. When Ananias laid his 
hands on him, he said : ''Brother Saul, the Lord, even 
Jesus, that appeared unto thee in the way as thou 
earnest, hath sent me that thou mightest receive thy 
sight, and be filled with the Holy Spirit." (Acts 9: 

17). 

The Lord did not pardon Saul's sins when he first 
saw the light that made him blind, not even when 
Ananias layed his hands on him to open his eyes. 
Saul spent three days praying and repenting, and that 
great load of sin still burdened his poor soul. If re- 
pentance and prayer would not bring peace to his soul., 
what next did the poor penitent Saul have to try in 
order to obtain pardon? Are you willing to listen 
while, Saul, or Paul, tells just when the Lord freed 
him from his old sins? ''And now, why tarriest thou? 
Arise and be baptized, and wash away thy sins, calling 
on the name of the Lord.'' (Acts 22 : 16). 

Most all that I have talked with, concerning con- 
version, seem to understand that when one is fully 
converted that they are freed from sin. This being 
true, it is quite easy to see the last act of obedience in 
Paul's case that fully converted him. 

Well, what about Cornelius and his household? 
They received the baptism of the Holy Spirit before 
they were baptized in water. Here again we note the 
great need of convincing power. But who were to be 
convinced? Answer: Both Jew and Gentile. The 
Mosaic law separted the Jews, or Israelites, from the 
Gentiles. Paul makes this very plain in Eph. 2: 14-17, 
inclusive. He said, "The Lord made both one, and 
hath broken down the middle wall of partition between 
us (meaning Jew and Gentile). Every one who has 
carefully read the law of Moses will understand the 
need of the miraculous dennonstration on Cornelius 
and household, for they were Gentiles. By this divine 
demonstration, while Peter was speaking (Acts 10: 

— 80 — 



44), the Gentiles were convinced that God granted 
unto them the right to hear, beheve and obey the 
Gospel. The Jews were convinced that God designed 
to take from the Gentiles a people for his name. (Acts 

15-14). 

The Jewish Christians at Jerusalem took Peter to 
task for going among the Gentiles and eating with 
them. But when Peter rehearsed the whole matter to 
them, they answered : *Then hath God to the Gentiles 
granted repentance unto life.'' (Acts 11: 18). 

So, dear reader, you see that the Jewish Christians 
at Jerusalem fully understood why God sent the bap- 
tism of the Holy Spirit on the Gentile, Cornelius and 
his household, before they were baptized in water. 
But the fact that Cornelius received the baptis^^n of 
the Holy Spirit, did not release him from the obedience 
of the law of cleansing from sins; for Peter com- 
manded him to be baptized in water. (Acts 10 : 47-48) . 

Saul of Tarsus was the only Jew that Christ, in his 
glorified state, ever appeared to before his conversion : 
and that for a special purpose already explained. 

No Gentiles but Cornelius and his liousehold ever 
received the baptism of the Holy Spirit before their 
conversion; and that for a special reason already ex- 
plained by the Jewish Christians during the time of 
those great miraculous demonstrations. 

Many other items of interest could be drawn from 
those two special demonstrations, but we close with 
the remark that we had shown in the type of sin. 
That every leper in Israel, no matter how high his 
standing, was compelled to submit to the same humil- 
iating law ; and Moses could not pray around it. The 
Lord shows Moses that men who wish favors of him 
must respect his law. So in the case of cleansing 
from sin. God demands of every sinner the same 
humble respect for his law of separation from sin. 

As there was but one law to heal the lepers of 

— 81 — 



Israel, so there is but one law in the Christian dis- 
pensation that will free the alien sinner from the guilt 
of sin. 

The smitten rock in the wilderness is a type of 
Christ's smitten side. 

Paul, in speaking of Israel, says : ''They did all 
drink the same spiritual drink ; for they drank of that 
spiritual rock that followed them ; and that rock was 
Christ." (I Cor. 10:4). 

The never-failing stream that flowed from the rock 
v/as sufficient to quendi the thirst of Israel and their 
mighty herd of stock. 

The stream that flowed from Christ's smitten side 
was sufficient to cleanse every alien sinner from' his 
old sins, from Pentecost until the judgment day. 

Only those who drank of the water flowing from 
the rock were benefited. 

Only those who come to the cleansing power of the 
stream that flov/ed fro*^. Christ's side will be benefited. 




82 



NOV 3 1913 



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